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Photographic 

Sciences 
Corpomtion 


33  WeST  MAIN  STRUT 

WIBSTIR.N.Y.  14580 

(716)  87'}-4103 


i 


\ 


;\ 


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Ci; 


&P 


CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  institu;  cbnadien  de  microreproductions  hiatoriques 


1981 


Technical  and  Bibliographic  Notes/Notes  techniques  et  biblicgraphiques 


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the  usual  method  of  filming,  are  checked  below. 


Ef 


Coloured  covers/ 
Couverture  de  couleur 


I      I    Covers  damaged/ 


n 


n 


n 


Couverture  endommag^e 


Covers  restored  and/or  laminated/ 
Couverture  restaur^e  et/ou  pellicul6e 


□    Caver  title  missing/ 
I  i  tit 


titre  de  couverture  manque 


I      I    Coloured  maps/ 


Cartes  gdographiques  en  couleur 


□    Coloured  ink  (i.e.  other  than  blue  or  blackV 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 

I      I    Coloured  platos  and/or  illustrations/ 


D 


Planches  et/ou  illustrations  en  couleur 

Bound  with  other  material/ 
Reli6  avec  d'autres  documents 

Tight  binding  may  cause  shadows  or  distortion 
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i;  se  peut  que  certaines  pages  blanches  ajout^es 
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une  image  reproduite   ou  qui  peuvent  exiger  une 
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I      I    Coloured  pages/ 


Pages  de  couleur 

Pages  damaged/ 
Pages  endommagdes 


□    Pages  restored  and/or  laminated/ 
Pages  restaurdes  et/ou  pellicul^es 


Pages  discoloured,  stained  or  foxed/ 
Pages  d^colorees,  tachet6es  ou  piqu^es 


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Comprend  du  materiel  supplementaire 

Only  edition  available/ 
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r~l  Showthrough/ 

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I      I  Only  edition  available/ 


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Ce  document  est  fiirn^  au  taux  de  reduction  indinuA  ci-destout. 


10X 


14X 


[ 


18X 


J 


22X 


12X 


16X 


JiX 


26X 


30X 


24X 


] 


28X 


32X 


e 

§tails 
s  du 
lodifier 
r  une 
Image 


The  copy  filmed  here  has  been  reproduced  thanks 
to  the  generosity  of: 

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The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  — »>  (meaning  "CON- 
TINUED "),  or  the  symbol  V  (meaning  "END"), 
whichever  applies. 


Les  exemplaires  originaux  dont  la  couverture  en 
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la  dernidre  page  qui  comporte  une  telle 
empreinte. 

Un  des  symboles  suivants  apparaitra  sur  la 
dernidre  image  de  cheque  microfiche,  selon  le 
cas:  le  symbole  — •►  signifie  "A  SUIVRE",  le 
symbole  V  signifie  "FIN". 


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right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


Les  cartes,  planches,  tableaux,  etc.,  peuvent  dtre 
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Lorsque  ie  document  est  trop  grand  pour  dtre 
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et  de  haut  en  bas,  en  prenant  te  nombre 
d'images  n^cessaire.  Les  diagrammes  suivants 
illustrent  la  mdthode. 


irrata 
to 


pelure, 
n  d 


n 


32X 


1 

2 

3 

1 

2 

3 

4 

5 

6 

FORTY-SIXTH  THOUSAND. 

The  English  edition  of  this  booli  has  reached  a  saie  of  owv^  one^fiundred 


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Chem  Editim. 


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Notes  and  Suggestions  for  Bible  Readings, 

Compiled  by  S.  B.  BRIOGS  and  J.  H.  ELLIOTT. 

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It  is  an  entirely  independent  Translation,  formed  directly  from 
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oarelally  revised.    Demy  8  vo.    Cloth,  §JS.50. 

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w — r 


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GRACE  AND  TRUTH' 


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Under  Twelve  Different  Aspects, 


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W.  p.  MACK  AY,  M.  A. 

MINISTER   OK  THK  GUSl'EI- 

HULI- 


•Grace  and  Truth  came  by  Jesus  Christ. '—/^/e>«'i  Gospel. 


t't.REOlYPE   EDITION. 


CHICAGO: 

F.  H.  REVELL,  148  &  150  MAdison  S-ruinrr, 

Publisher  of  Evangelical  Literature. 


TORONTO : 

H.  R.  BRIGG8  (Tokonto  Willard  Tuac;t  Depositoky.) 

(Jor.  Yongo  ivnd  Tompi^ianco  8(8. 


CONTENTS. 


'There  is  no  Difference.'  .  Our 
Would  You  Like  to  be  Saved  ?  Our 
'Ye  Must  be  Born  Again.'  .  Our 
Do  You  Feel  Forgiven  ?  .  .  Our 
Work  of  the  Holy  Spirit.  .  Our 
♦Heaven  Opened.*  ....  Our 
Triumph  and  Conflict.  .  .  Our 
♦Under  the  Sun.*  ....  Our 
♦  No  Confidence  in  the  Flesh.'  Our 

The  Devil •    ■    Our 

♦Serving  the  Lord.'      .    .    .    Our 
Judgment •    •    Our 


pao* 

Condemnation,     .  i 

Justification,   .    .  20 

Regeneration,      .  35 

Assurance,  ...  63 

Comforter,  ...  76 

Study,      ....  93 

State, 106 

Walk, 135 

Santification,      .  164 

Adversary,  .    .    .  209 

Service 226 

Reward,  ....  244 


L^'i^/J/ 


r* 


1/ 


INTRODUCTION. 


;y. 


(^~^?-Z. 


PAOB 
I 

20 

35 

63 

76 

95 
106 

.     135 

.     164 

.    209 

226 

.    244 


*  The  law  was  given  by  Moses :  grace  and  truth  came  by 
Jesus  Christ.'  The  law  showed  what  man  ought  to  be. 
Christ  showed  what  man  is,  and  what  God  is.  The  law 
ivas  givcn^  but  grace  and  trutli  came.  Calvary  tells  out 
fully  what  man's  true  state  is,  what  God's  truth  is,  and  what 
grace  means.  The  law  is  v/hat  I  ought  to  be  to  God- 
Grace  tells  what  God  is  for  me.  The  first  word  of  law  is 
'  Thou  ;'  the  first  of  grace  is  '  God,'  so  loved ;  but  it  is  grace 
through  truth.  God  has  investigated  everything,  nothing 
has  been  looked  over.  The  greatest  sin  tliat  any  man  could 
possibly  commit  has  been  committed,  namely,  the  murder 
of  God's  Son.  At  the  same  time  the  greatest  grace  of  God 
has  been  manifested. 

Man  by  nature  likes  neither  grace  nor  truth.  He  is  satis- 
lied  neither  with  perfcdl  justice  nor  pcrfedl  goodness.  If 
John  the  Baptist  comes  in  righteousness  he  is  hated,  and 
men  say  he  is  too  harsh,  and  not  human,  but  hath  a  deviL 
If  Christ  comes  in  love.  He  is  taunted  with  being  a  friend 
of  sinners.  So  when  the  righteous  requirements  of  God's 
law  are  preached,  many  people  are  apt  to  turn  and  say, 
'  Oh  yes,  but  that  is  too  stridl ;  you  must  allow  a  little  mar- 
gin for  >ur  imperff^dlion.*  God  says,  make  no  provision  for 
the  flesh.  Alas  1  it  will  take  far  too  much,  but  allow  it 
nothing.  When  a  sanctified  walk,  separated  trom  the 
world  and  all  its  belongings,  is  insisted  on,  a  certain  class  arc 
sure  to  call  this  legal  preaching.  And  on  the  other  hand 
whcxi  the  grace  of  God  is  preached,  man's  wisdom  makes 
it  out  to  be  toleration  of  evil  and  lawless  license. 

Let  us  suppose  that  a  convi6l,  who  had  just  finished  his 
term  of  penal  ser\  itude,  wished  to  lead  an  honest  life.  He 
comes  to  a  man  who  has  a  large  jewellery  establishment, 
and  who  requires  a  night-watchman.  He  is  engaged  to 
watch  this  house  through  the  c^vdi  hours  of  the  night,  when 


INTRODUCTIOHr. 


m-    ' 


he  has  everything  under  him,  and  every  opportunity  to  rob 
his  employer.  On  the  first  evening  of  his  watching  he 
meets  one  of  iiis  old  companions,  who  accosts  him,  '  VVhr.i 
are  jvo«  doing  here?*  'I'm  night-watchman.'  'Over  this 
jeweller's  shop } '  '  Yes.'  '  Does  he  know  what  you  are  ?  * 
'No,  no,  be  silent;  if  he  knew,  I  should  be  dismissed.' 
'  Suppose  I  let  it  out  that  you  are  a  returned  convi6t.*  '  Oh, 
I  pray  don't,  it  would  be  ny  last  day  here,  and  I  wish  to 
be  honest.*  '  Well,  you'll  require  to  give  me  some  money  to 
keep  quiet.'  '  Very  well,  but  don't  let  any  one  know.* 
Thus  the  poor  man  would  be  in  sad  fear  and  trembling,  lest 
it  should  come  to  the  ears  of  his  employer  what  his  previous 
charadler  had  been.  He  would  be  in  terror  lest  he  should 
meet  any  of  his  old  friends,  and  lest  his  resources  should  be 
exhausted  in  keeping  them  quiet. 

Let  us  suppose,  however,  that  instead  of  the  emploj^er 
engaging  the  man  in  ignorance  of  his  chara6ler,  he  went  to 
the  convict's  cell  and  said,  '  Now  I  know  you,  what  you 
arc,  and  what  you've  done,  every  robbei*y  you've  committed, 
and  that  you  are  worse  than  you  believe  yourself  to  be.  1 
am  to  give  you  a  chance  to  become  honest,  I'll  trust  you  ii6 
my  night-watchman  over  my  valuable  goods.'  The  man  is 
faithful  at  his  post.  He  meets  old  companion  after  old 
companion,  who  threaten  to  inform  upon  him.  He  asks, 
'■  What  will  you  tell  about  me.'"  '  That  you  were  the  ring- 
leader of  house-breakers."  '  Yes,  but  my  master  knows  all 
that  better  than  you  do  ;  he  knows  me  better  than  I  know 
myself.' 

Of  course  this  silences  them  for  ever.  This  latter  is 
grace  and  truth.  The  man  had  been  treated  in  grace,  Ijut 
on  the  ground  that  all  the  truth  was  out,  that  his  clmrafter 
was  known.  It  is  thus  God  deals  with  us.  He  deals  in 
grace,  but  He  knows  what  He  is  doing,  and  with  whom  He 
is  working,  —  ev^en  the  chief  of  sinners.  The  whole  truth  is 
out  about  us,  and  God's  grace  in  the  face  of  this  saves,  gives 
a  new  nature,  and  puts  us  down  before  Himself  in  the  high- 
est places  of  confidence.  Man  wonders  at  this.  A  wicked 
companion  gets  converted,  his  old  associates  wonder  at  his 
boldness  in  preaching  (like  Peter  who  denied  Christ,  ac- 
cusing his  Jerusalem  hearers  of  having  denied  him).  They 
think   if  his  audience  only   knew  what  they  know,   they 


^ 


INTRODUCTION. 


to  rob 
ing  he 
'  WlK.; 
er  this 

1  are?' 
iiisseJ.* 

'  Oh, 
wish  to 
loney  to 
know/ 
ing,  lest 
Mxvious 
\  should 
lould  be 

mployer 
went  to 
^hat  you 
mmitted, 
LO  be.  1 
;t  you  ao 

2  man  is 
after  old 
He  asks, 
the  ring- 

[cnows  all 
I  know 


would  be  suspicious.     God  knows  us  better  than  we  know 

ourselves,  and  this  is  our  joy. 

Man  does  not  know  Grace.  When  unadulterated  grace, 
unmixed  grace,  the  grace  of  God,  God's  own  love  to  sin- 
ners, is  preached,  man  cannot  take  it  in.  *  Oh,  this  is 
downright  Antinomianism.'  This  is  the  cry  that  was  raised 
ugainac  Luther  when  he  preached  '  full  free  justification  by 
grace  through  faitli  without  the  deeds  of  the  law ;  *  the  cry 
that  was  raised  against  Paul,  that  he  made  void  the  law, 
that  he  told  the  people  they  might  sin  that  grace  might 
abound.  Now,  unless  our  Christianity  provokes  this  oppo- 
sition, it  is  not  scriptural  Christianity.  Unless  the  gospel 
we  preach,  when  presented  to  the  natural  mind,  brings  out 


these  thoughts,  it  is  another  gospel  than  Paul's.  Every 
Christian,  mark  not  some  of  thei7>,  has  the  Antinomia?!  or 
God-dishonouring  '  flesh,'  within  him  to  be  watched  over 
and  mortified  ;  but  this  is  a  different  matter.  People  will 
readily  quote  '  Faith  without  works  is  dead,'  '  We  must  have 
works,'  and  so  on ;  and  we  most  certainly  coincide.  But 
follow  up  the  argument  by  inquiry  about  the  works,  and  you 
will  too  often  find  that  such  have  very  loose  ideas  of  Chri<;- 
tian  holiness.  Such  will  quite  go  in  for  having  a  Christian 
name,  going  religiously  to  church,  being  able  to  criticise  :i 
sermon  and  a  preacher,  being  acquainted  with  good  people, 
abstaining  from  all  immorality,  being  honest  and  respedi- 
able  ;  but  the  moment  we  cross  the  boundar)'  line  that  sep- 
arates respectable  and  easy-going  make-the-most-of-Chris- 
tianity,  into  the  rugged,  thorny  path  of  identification  with  n 
rejedled  Christ,  separation  from  the  world's  gaieties,  splen- 
dours, and  '  evil  communications,'  —  dead  to  it  and  all  thai 
is  therein,  taking  up  Christ's  yoke,  and  denying  self,  —  wc 
are  met  with  the  expressions,  '  too  far,'  *  pietism,'  *  righteous 
over  much,'  '  we  don't  like  extremes,*  '  legal  preaching.' 

ThQ  g-race  of  man  would  be  this,  *  Do  the  best  you  can 
by  the  help  of  grace,  and  then  wherein  you  fail  grace  will 
step  in  and  make  up.*  But  the  first  thing  the  grace  of  God 
does  is  to  bring  '  salvation*  (Titus  ii.  ii,)  &c. 

Or,  again,  man's  grace  may  take  this  shape,  '  Oh,  yes,  wt- 
believe  in  the  blood,  the  precious  blood  of  Christ ;  only  faitl, 
can  save;  and  now  we  have  found  an  easy  road  to  heaven 
'-  a  sort  of  short  cut  in  which  we  can  live  on  good  tern^ 


INTRODUCTION. 


with  the  world  and  worldly  men,  and  also  on  first-rate  terms 
with  relijrious  men.  spjnd  our  money  to  make  ourselves 
comfortiihlc.  get  a  name,  honour,  or  riches  here,  make  our- 
selves as  happy  as  can  be  in  this  world,  just  take  of  it  what 
we  can  enjoy,  and  go  on  thus  so  nicely  to  heaven.*  This  is 
another  view  of  the  grace  that  ?natt  knows  about ;  but  the 
grace  of  God  teaches  us  that,  '  denying  ungodliness  and 
worldly  lusts,  we  should  live  soberly,  righteously,  and  godly 
in  this  present  world,  looking  for  that  blessed  hope  and  the 
glorious  appearing  of  the  great  God  and  our  Saviour  Jesus 
Christ'  (Titus  ii.  12).  Thus  man  knows  nothing  whatever 
about  ihe  grace  of  God. 

Neither  does  man  know  truth.  He  does  not  know  the 
truth  about  Grd.  He  could  quite  believe  that  God  made 
the  world,  and  that  he  is  good  to  a  certain  extent ;  but  that 
God  looks  upon  one  sin  as  making  a  man  guilty  as  really  as 
ten  thousand,  he  cannot  understand.  Though  written  as 
clear  as  writing  can  make  it  in  the  Book  of  God,  he  cannot 
perceive  it.  Christ  brought  out  the  truth  about  God,  that 
He  could  by  no  means  clear  the  guilty,  but  that  he  could 
impute  guilt  and  impute  righteousness.  An  inlidel  said, 
'  Is  it  justice  for  an  innocent  man  to  die  for  a  guilty  —  is  it 
consistent  with  reason,  either  in  justice  to  the  innocent  or 
the  guilty?'  '  Well,  suppose  it  is  not,  and  we  may  grant  it. 
But  what  if  God  became  miin,  and  put  away  sin  by  the  sac- 
rifice of  Himself — where  ic  your  reasoning  now.''  Our 
gospel  is  not  an  innocent  man  dying  for  the  guilty  merely, 
but  the  God-man  made  sin,  and  putting  it  away.*  Nor  does 
man  know  the  truth  about  himself,  that  he  is  lost.  He 
thinks  that  he  may  be  lost,  not  that  he  is  lost.  He  hopes, 
in  some  vague  way,  that  it  will  yet  be  all  right  with  him. 
Christ  brought  out  the  truth  about  man,  that  man  was  hope- 
lessly gone  in  sin,  that  he  would  kill  God  if  he  could. 

How  few  there  are  in  hell  who  ever  intended  to  be  there ! 
'  Are  you  to  be  in  heaven?^  Most  will  answer,  '-/hope  so.' 
'And  what  right  have  you  to  hope  so?'  I  once  qufckly  said 
to  a  poor  woman  who  looked  as  like  a  good  perso-'  as  any 
of  her  neighbours.  '  If  you  have  believed  in  the  Lord 
Jesus  Christ,  why  not  say  so  and  thank  Him,  and  then  begin 
to  hope  (not  for  pardon,  there  h"-  no  such  hope  in  Scripture) 
for  salvation  that  is  to  be  revealed  at  perfected  redemption  ? 


; 


INTRODUCTION. 


terms 
selves 
:e  oiu- 
t  what 
riiis  is 
(ut  the 
ss  and 
1  godly 
\\{\  the 
r  Jesus 
latever 

ovv  the 
1  made 
•ut  that 
dally  as 
tteu  as 
cannot 
xl,  that 
c  could 
el  said, 
—  is  it 
)cent  or 
jrant  it. 
le  sac- 
Our 
merely, 
or  does 
He 
hopes, 
him. 
s  hope- 


st. 


n 


and  if  not,  what  right  have  you  to  have  such  presumption 
as  hoping  to  get  to  heaven  vhen  you  have  not  believed  in 
the  Lord  Jesus  Christ  ^"i  I  saw  her  some  time  after,  radiant 
with  settled  joy  and  peace,  and  she  si'ld,  'Yes,  sir,  you 
asked  me  what  right  1  had  to  hope,  and  1  was  rather  aston- 
ished, but  I  did  not  take  your  word  about  it ;  1  went  home  to 
my  Bible,  and  there  I  found  that  if  I  was  without  God,  I 
had  to  be  without  hope  in  this  world'  (Eph.  ii.  12).  This 
led  her  to  discover  '  the  sa7id'  on  which  she  had  been  build- 
ing, and  by  God's  Spirit  she  was  led  to  '  the  rock.* 

Look  at  a  perfe6l  illustration  of  grace  and  tnith  in  the 
case  of  the  Gentile  woman.     (Matt.  xv.  21-28.) 

'  Theft  Jesus  went  thence,  and  departed  into  the  coasts  of 
Tyre  and  Sidon.'  When?  After  he  had  exposed  the  utter 
hollowness  of  man's  religion,  and  the  character  of  the 
Pharisees'  heart.  In  the  beginning  of  the  chapter  man 
brought  hip  religion  to  Christ,  and  of  course  Christ  showed 
that  it  wa?  the  heart  He  dealt  with,  and  not  religion. 

Verse  S  shows  us  ivhere  the  heart  of  man  is  —  with  his 
religions,  his  traditions  of  the  elders,  his  observances,  his 
washing  of  hands,  cups,  dishes,  tables.  It  is  '  far  from 
God.'  Verse  19  shows  us  what  his  heart  has  in  it :  'Evil 
thoughts,  murders,  adulteries,  fornications,  thefts,  false  wit- 
ness, blasphemies.*  This  is  what  happens  when  man  comes 
to  God  with  his  religion  —  with  what  he  has.  'Do  you 
want  to  know  where  you  are,  and  what  you  arcf**  Bring 
your  religion  to  God.  But  Jesus  now  goes  away  to  where 
there  is  no  religion,  but  plenty  of  misery ;  no  professions, 
but  a  great  deal  of  need.  He  had  shown  what  man's  heart 
has  in  it — He  now  wishes  to  show  wha*^  's  in  his  heart  —  a 
heart  that  is  '  full  of  grace  and  truth.' 

And  behold  a  woman  of  Canaan  came  out  of  «lhe  same 
coasts,  and  cried  unto  him,  saying,  '  have  mercy  on  me,  O 
Lord,  thou  Son  of  David  ;  my  daughter  is  grievously  vexed 
with  a  devil.'  She  was  a  Syrophcenician,  a  Greek,  a  Gen- 
tile outside  of  tlie  Jewish  territory,  a  dog  in  the  eyes  of 
every  godly  Jew.  *  Without  are  dogs.*  The  dog  in  the 
East,  is  not  as  here  domesticated,  but  is  more  like  a  wolf 
prowling  for  prey  outside  the  cities  —  fit  emblem  of  tliosc 
dwellers  by  the  highways  and  hedges  of  Luke  xiv.,  the 
Gentiles  outside  the  Jewish  circle  of  blessing ;  and  thus  we 


Tin 


INTRODVCTlOlf, 


are  c-Ued  *  Gentile  dogs.'  She  had  no  claim  on  the  *  Son  of 
David.*  '•  He  came  to  His  own.'  Her  need,  her  desire,  her 
heart,  her  faith,  were  in  the  right  direction ;  but  she  must 
intelligently  take  the  right  place  in  order  to  be  blessed, 
Her  in3tin(fts  were  right ;  her  apprehension  of  the  truth  was 
This  is  the  reason  of  that  wonderful  next  word. 
'  But  he  answered  her  not  a  word.'     Many  think  that  this 


wrong 


was  merely  to  try  her  faith  —  certainly  it  was  ;  but  God  ac- 
complishes many  ends  by  one  means.  He  has  to  manifest 
not  only  grace^  but  also  truth.  Had  He,  as  '  Son  of  David,* 
blessed  her.  He  would  not  have  kept  his  true  place,  for  *He 
was  a  minister  of  the  circumcision  for  the  truth  of  God,  to 
confirm  the  promises  made  unto  the  fathers*  (Rom.  xv.  8). 
And  she  was  'afar  ofl',  an  alien  from  the  commonwealth  of 
Israel.*  He,  as  Son  of  David,  *  confirmed  the  promises;* 
she  v/as  a  '  stranger  from  the  covenant  of  promise ; '  and 
when  shvj  tried  that  door,  she  found  it  righteously  shut,  be- 
cause He  is  faithful  and  true.  He  could  have  no  words 
with  her  till  He  got  His  own  and  only  place  in  which  He 
could  rise  above  all  dispensational  thoughts,  and  let  His 
giace  flow  forth.  Claims  of  truth  had  to  be  settled  firsts 
then  the  fountain  of  grace  could  flow ;  but  her  need  kept 
her  at  the  footstool.  She  asked  ignorantly,  but  was  in 
earnest. 

And  His  disciples  came  and  besought  Him,  saying, 
'  Send  her  away  ;  for  she  crieth  after  us.'  One  or  other  of 
two  courses  they  might  suggest.  Peter  mjght  have  said, 
*  she  is  a  Gentile  dog ;  she  has  no  right  to  you  as  Son  of 
David  ;  rend  her  away.*  This  would  have  been  truth.,  but 
at  the  expense  o{ grace;  but  Jcsua  was  sh  wing  grace  as 
well  rs  trutii.  John  might  have  said,  '  She  is  a  poor,  needy 
wom»^n  ;  iast  give  her  what  she  wants,  and  send  her  away/ 
This  would  have  been  gracc^  but  at  the  expense  of  truth. 
Now  Jesus  was  showing  truth  as  well  as  grace.  This  is  so 
like  man  —  he  cares  for  little  but  his  owi  comfort.  'She 
crieth  after  us.'  '  Us*  always  must  be  co.uulted.  How  un- 
like Him  who  gave  '  Himself  foi  us,*  when  He  came  as 
grace  and  truth.  '  What  does  it  matter  about  dispensational 
truths,  if  sinners  are  saved?'  Such  is  man's  talk — and  it 
matters  little  to  the  sinner  ;  but  what  of  God's  claims  and 
God's  truth  ?      '  We  do  not  study  this  or  tliat  truth  because 


i 


tNTRODUCTIOir. 


Son  of 
re,  her 
;  must 
ilessed, 
ith  was 
:>rd^ 
lat  this 
rod  ac~ 
lanifest 
David,' 
or  '  He 
Sod,  to 
XV.  8). 
'aUh  of 
mises;* 
; ; '  and 
liut,  be- 
\  words 
ich  He 
let  His 
d  first, 


;d  kept 
was  in 

saying, 
ther  of 
re  said, 
Son  of 
tth,  ^>"t 
race  as 
,  needy 
away.* 
truth. 
lis  is  so 
'She 
ow  un- 
irne  as 
national 
-and  it 
ms  and 
secause 


it  is  not  essential/  Essential  to  you  or  to  God?  The  dis- 
ciples could  not  harmonize  grace  and  truth,  and  therefore 
they  had  to  sacrifice  the  one  or  the  other,  but  both  are  to  be 
seen.  Man  would  either  repel  from  God  as  an  angry  Judge, 
and  give  no  good  news  to  any  sniner,  or  He  would  under- 
mine the  pillars  of  His  throne  by  giving  universal  salvation  ; 
but  '  grace  and  truth  came  by  Jesus  Christ.'  He  now  takes 
occasion  from  the  appeal  of  the  disciples  to  let  out  a  little 
of  His  mind. 

But  he  answered  and  said,  '  I  am  not  sent  but  unto  the 
lost  sheep  of  the  house  of  Israel.'  As  '  Son  of  David,'  He 
keeps  by  His  peculiar  mission.  She  does  not  belong  to  the 
lost  sheep  of  Israel's  house ;  how,  therefore  can  He  speak  ; 
to  her  or  grant  her  the  request  she  presented  ?  He  could 
not  deal  as  '  Son  of  David '  with  a  Gentile,  because  she  was 
not  of  the  ho\ise  of  Israel.  Was  this  not  truth,  some  would 
eve>i  think,  to  harshness?  But  this  is  man's  idea  of  harsh- 
ness. God's  truth  is  never  harsh.  Grace  without  truth  is  - 
sentimentality.  Truth  without  grace  is  harshness.  All  this 
is  only^  (not  to  '  send  her  away,'  as  was  the  disciples'  easy 
method,  but)  to  lead  her  to  give  Him  His  true  place,  and 
then  to  take  her  own  true  place  in  which  grace  could  flow 
to  her.  Why  are  we  not  blessed  with  God's  grace?  He  is 
waiting  to  be  gracious.  How  long  will  He  wait?  Till  we 
give  Him  His  true  place,  and  till  we  take  our  true  place  be- 
fore Him,  where  He  can  bless  us.  When  be  speaks,  she  , 
listens,  and  now  takes  up  her  request  again. 

Then  came  she  and  worshipped,  saying,  '  Lord,  help  me.' 
She  did  not  say  she  was  as  good  as  Israel's  lost  sheep  ;  but 
she  Icavco  out  the  title  '  Son  of  David,'  and  calls  Him  Lord. 
'If  He  is  but  sent  to  Israel's  lost  sheep,  I  can't  call  Him 
Son  of  David,  and  be  blessed ;  but  He  has  another  and  a 
iiigher  sovereign  name,  and  that  is  Lord  Jehovah,  who  can 
help  even  me.  He  won't  break  down  the  dispensational 
wall  that  keeps  the  poor  Gentile  dog  away  from  the  promises 
of  the  Son  ot  David;  but  He  can  rise  above  it  in  a  power 
that  can  reach  down  to  help  and  succour  me.'  She  gives 
Him  now  His  true  place.  This  is  seen  in  her  not  using  the 
title  '  Son  of  David,'  but  only  that  one  word  '  Lord,'  His 
true  name  to  her  as  a  Gentile.  '  They  that  knov  Thy  name 
will  put  their  trust  in  Thee.'     But  she  had  not  auite  ieacl»*»4 


/ 


INTRODUCTION.^ 


!l 


her  own  true  place.  She  neefled  something  more  than  help ; 
but  Jesus,  now  addressed  as  Lord  alone,  can  speak  to  her 
and  rc\eal  a  little  more.  She  listens,  believes,  and  always 
takes  uj)  at  each  step  the  thought  of  the  fresh  revelation,  the 
words  tliat  dropped  from  His  lips,  for  she  was  in  earnest. 

But  He  ans  ercd  and  said,  'It  is  not  meet  to  take  the 
children's  bread,  and  to  cast  it  to  the  dogs.'  Here  is  her 
name  ;  is  she  prepared  to  take  it,  as  well  as  give  Him  His? 
Well  might  she  have  said,  "Me  a  dog,  forsooth  !  I  know 
many  so  called  children  of  Israel  who  make  a  greater  pro- 
fession,, and  I  would  not  be  seen  with  them.*  This  would 
have  been  natural.  When  man  does  not  feel  hii  need,  he 
compares  himself  with  others.  He  vindicates,  excuses, 
palliates  him&elf — 'Many  make  more  profession  than  I  do; 
yet  I  would  be  ashamed  to  do  what  they  do,'  Very  pos- 
sibly ;  that  is  tlieir  business ;  but  what  of  God's  claims  on 
you  ?  She  felt  that  her  need  >"as  deep,  and  her  answer  is 
according  to  it.  She  takes  the  place  the  Lord  gives  her, 
not  what  she  would  choose,  but  what  He  indicates. 

And  she  said,  '  Truth,  Lord.  Yet  the  dogs  eat  the 
crumbs  which  fall  from  their  master's  table.*  This  is  the 
place  of  power.     This  is  tl^  place  of  blessing. 

I  St.  '  Truth,  Lord.'  Any  name  you  please  — '  a  sinner,* 
*  a  dog ;'  but 

2d.  If  I  am  a  dog,  it  shall  be  at  your  table  ;  and  there  1*11 
claim  the  dog's  portion.     '  Yet  the  dogs  eat  the  crumbs.* 

We  take  the  guilty  sinner's  name, 
'  The  guilty  sinner  s  Saviour  claim. 

I  am  a  great  sinner  I  '  Truth,  Lord  ; '  yet  the  great  sinner 
cLiims  the  great  Saviour.  I  am  the  chief  of  sinners  I 
'  Truth,  Lord ;  *  yet  the  chief  of  sinners  claims  the  chief  of 
Saviours.  I  am  ignorant !  '  Truth,  Lord  ;  *  yet  Christ  is 
my  wisdom.  I  am  unrighteous  I  '  Truth,  Lord ;  *  yet 
Christ  is  my  righteousness.  I  am  unhol3' !  '  Truth,  Lord  ;  * 
yet  Christ  is  my  saniflification.  I  am  in  bondage  I  '  Truth 
Lord;'  yet  Christ  is  my  redemption.  That  'yet*  is  the 
pleading  of  need  from  the  place  that  truth  has  given. 

Mercy  and  truth  are  met  together ; 
Righteousness  and  peace  have  kissed  each  other. 

And  now  what  is  the  answer,  and  what  was  the  result? 


INTRODUOTION. 


I  help ; 
to  her 
always 
on,  the 
nest, 
ike  the 

is   her 

II  His? 
'.  know 
cr  pro- 
,  would 
eed,  he 
xcuses, 
n  I  do ; 
ry  pos- 
lims  on 
swer  is 
es  her, 

eat   the 
is  the 

sinner,* 

lere  I'll 
lbs/ 


t  sniner 

inners ! 

hief  of 

I!hrist  is 

1;'    yet 

Lord;* 

'  Truth 

is  the 


esult? 


Then  Jesus  answered  and  said  unto  her,  *  O  woman, 
great  is  thy  faith  ;  be  it  unto  thee  even  as  thou  wilt.'  This 
was  the  answer,  the  very  resources  of  Jehovah  thrown  open 
for  her  use.  '  And  her  daughter  was  made  whole  from  that 
hour.*  And  this  was  the  result,  '  From  that  hour.*  What 
hour?  The  hour  in  which  she  said,  'Truth,  Lord.'  The 
hour  in  which  she  took  the  dog's  place,  and  claimed  the 
dog's  portion.  Is  this  but  a  crumb  from  His  blessed  table? 
What  must  the  full  feast  be,  when  the  Church  of  God,  gath- 
ered out  of  Jew  and  Gentile,  shall  sit  down  at  the  marriage 
supper  as  the  bride  of  the  Lamb ;  and  every  prayer  shall 
have  ended,  because  all  have  been  answered  ;  and  the  com- 
bined glory  of  grace  and  truth  shall  shine  out  for  ev  r  from 
the  brows  of  all  the  myriads  of  sinners,  saved  by  grace,  who 
came  in  all  their  degradation  and  need  to  the  feet  of  Jesus, 
^'iving  Him  His  true  place,  and  taking  their  true  place? 
Friend,  God  now  waits  to  be  gracious  to  you  ;  but  you  must 
take  the  dog's  place. 

In  the  following  papers  I  have  tried  to  preserve  the 
balance  between  grace  and  truth.  *  The  grace  of  God* 
brings  salvation,  this  is  the  truth  of  Titus  ii.  *  The  right- 
eousness of  God*  —  God  being  jusi:  and  justifying  Him  that 
believes  in  Jesus,  —  is  the  truth  of  Rom.  iii.  I  have  endeav- 
ored to  show  the  grace  and  truth  of  God :  — 

I  St.  With  regard  to  the  justification  of  a  sinner.  Grace 
has  to  be  seen  and  truth  seen,  each  equal  to  the  other. 

2d.  With  regard  to  ihe  sandlification  or  grov/^th  in  grace 
of  a  believer.  Grace  is  seen  and  truth  Is  seen.  '  Being 
made  free  from  sin  and  becoming  servants  to  God  ye  have 
your  fruit  unto  holiness,  and  the  end  everlasting  life,'  Uom. 
vi.  22. 

I  will  here  give  the  thread  on  which  the  papers  in  this 
volume  are  crystallized  :  — 

1st.  '  There  is  no  difference^  for  until  a  man  seea  this, 
he  is  not  in  the  place  v/here  God  can  bless  him.  This  is 
fundamental. 

2nd.  Would  you  like  to  be  saved?  '  Whosoever  will  *  it 
pointed  to  the  work  of  Christ  for  sinners. 

3rd.  '  Te  must  be  born  again  *  —  Wherein  are  disr.ussed 
the  necessity  and  nature  of  regeneration.  Regeneration  is 
tn  a<5l  done  at  the  «ame  time  as  justification  —  not  a  work,  aa 


kn 


INTRODUCTION. 


many  seem  to  think,  confounding  it  with  gradual  sandlifica- 
tion.  Justification  gives  pardon  and  acceptance.  Regen- 
eration gives  a  new  life,  a  new  nature  at  the  same  time  per- 
fe6t  in  parts  but  not  in  development,  sancStification  being  the 
development  of  this  new  life.  In  this  is  discussed  the  ques- 
tion what  is  the  water ^  of  which  we  must  be  born  again  ? 

4th.  Do  you  feel  yoicr  sins  foi'given?  In  this  is  pointed 
out  that  most  dangerous  error  of  confounding  man's  feelings 
with  the  testimony  of  God's  word  —  the  confounding  of  the 
eighth  chapter  of  Romans  with  the  fifth  —  the  confounding 
of  the  Spirit's  witness  to  sonship  with  *  Being  justified  by 
faith  we  have  peace  with  God '  —  that  we  stand  only  on  the 
vvrritten  word  *  Thus  saith  the  Lord*  for  our  *  knowledge  of 
salvation,'  as  we  stand  only  on  the  incarnate  Word  for  that 
salvation  itself. 

5th.  The  -work  of  the  Holy  Spirit*  The  connedtion  and 
difference  between  the  work  of  the  Spirit  in  me  and  Christ's 
work  for  me  are  here  considered.  Many  souls  would  wish 
to  study  the  work  of  the  Spirit  in  them  first,  but  only  a  saved 
man  can  profitably  study  this ;  one  who  has  come  through 
the  former  chapter,  '  Do  you  feel  your  sins  forgiven.*  The 
Holy  Ghost  is  never  mentioned  in  Romans  till  the  fifth 
chapter.     Misplaced  truth  is  the  worst  error. 

6th.  '  Heaven  opened^  In  which  we  get  a  glimpse  of 
the  counsels  ot  God  in  the  past,  present,  and  future.  Heaven 
is  opened  now  for  us  and  all  that  is  there  is  ours.  The 
epistle  to  the  Hebrews  discloses  our  opened  heaven. 

7th.  Trltimph  and  confid  come  next  The  conflidl 
before  was  between  me  and  God,  now  it  is  between  me  and 
myself,  and  this  will  be  a  life-long  confli<5t,  for  every  Chris- 
tian is  in  the  world,  has  the  flesh  within  and  Satan  against 
him.  These  are  typified  by  Israel  in  Egypt,  which  is 
spiritually  the  world — in  the  Wilderness,  where  Amalek 
{ih&fesh)  has  to  be  defeated — and  in  Canaan,  where  the 
Canaanites  {*•  spiritual  wickednesses*)  have  to  be  overcome. 
That '  Satanic  trinity '  is  considered  in  the  three  following 
papers  in  detail. 

8th.  Under  the  sun*  Our  great  foe  *  the  world  *  is  here 
looked  at.     What  is  it,  and  how  is  it  to  be  overcome  ? 

9th.  '  No  confidence  in  thefesh  *  —  the  believer'a  beacon- 
dre.    Here  we  consider  what  true  holiness  is  and  wUat  it  if 


INTRODUCTION. 


XUI 


ilifica- 
legen- 
le  per- 
ng  the 
;  ques- 
ain? 
jointed 
eelings 

of  the 
unding 
tied  by 

on  the 
idge  of 
for  that 

ion  and 

Christ's 
Id  wish 
a  saved 
through 
.'  The 
he  fifth 

pse  of 
leaven 
The 

contli6l 
me  and 
Chris- 
against 
hich  is 
Amalek 
here  the 


IS  here 

fc? 
beacon* 

rhaX  it  U 


'< 


not.  Not  the  old  nature  made  better,  but  the  believer  as  a 
whole,  as  an  individual,  made  better  by  his  new  nature 
keeping  the  old  under.  In  this  is  shown  the  all-important 
truth  concerning  the  existence  in  the  one  individual  saved 
man  of  two  distin(5t  natures.  The  one  person  has  two  na- 
tures, one  that  cannot  sin  because  born  of  God,  the  other 
th.^t  cannot  but  sin  because  born  of  Satan.  Our  pra<5lical 
holiness  does  not  consist  in  assimilation,  but  in  opposition  — 
not  in  improvement  of  the  old  man,  but  in  his  mortification. 
Our  responsibility  remains  in  the  individual  person,  pos- 
sessed of  these  two  natures. 

loth.  The  devil.  The  truth  so  plainly  shown  in  Scrip- 
ture concerning  the  real  personal  existence,  and  not  me/e 
influence  of  the  devil ;  v/here  he  is,  what  he  is  doing,  and 
our  power  over  him  are  stated. 

nth.  '  Servifig"  the  Lord*  now  comes  in,  since  we  arc 
made  free  from  our  foes,  since  our  bands  are  loosened,  we 
can  now  serve.  *  Let  my  people  go  that  they  may  serve 
me.' 

1 2th.  yudgmcnt\%  looked  at  as  past  with  regard  to  the 
bclieTcv's  person,  present  as  to  the  believer's  ways,  and  to 
come  for  the  believer's  works.  Many  Christians  fail  to  see 
the  perfedl  balance  here  between  grace  and  truth  —  grace 
putting  us  for  ever  beyond  judgment,  and  truth  bringing  up 
at  the  judgment  seat  of  Christ  all  our  deeds  done  in  the 
body,  good  or  bad. 

In  issuing  a  new  edition,  we  would  merely  record  our 
adoring  thanks  to  Him  whose  name  is  Wonderful,  for  hav- 
ing in  any  way  used  these  pages  as  the  means  of  sending 
light  into  dark  hearts,  or  of  solving  diiriculties  to  those  who 
already  knew  His  grace  and  trutli,  and  leading  them  more 
intelligentlly  to  wak  with  Himself. 

May  the  gracious  Spirit  whose  it  is  to  lead  into  all  truth 
bless  what  is  His  own  in  these  pages,  to  the  glory  of  the 
ever  blessed  Lord  Jesus  Christ,  our  God  and  Saviour. 


SniNOBANK,  Hull, 
Itt  January ^  1872. 


W.  P.  M. 


*  There  is  no  Difference! 


Our  Condemnation, 


<•>»»- 


OU  are  always  preaching  and  writing 
that  the  vilest  and  most  unworthy  are 
welcome  to  come  to  Christ;  but  what  of 
those  that  do  not  feel  so  very  vile?'  a 
sister  in  the  Lord  once  said  to  me.  Thie:  is  a 
most  important  question,  in  regard  to  a  class  of  • 
people  very  difficult  to  reach. 

She  told  me  that  a  friend,  after  having  heard  a 
preacher  of  the  gospel  describing  the  awful  state 
of  unsaved  people,  and  giving  a  solemn  exhorta- 
tion to  be  saved  immediately,  said,  with  great 
surprise,  *"  But  'what  is  it  all  about?  I  feel  as 
happy  as  a  bircU  She  really  coald  not  under- 
stand that  anything  the  man  had  been  saying 
had  any  reference  to  her. 

Such  people  never  did  anything  very  bad. 
They  have  been  trained  up  under  all  the  in- 
fluences of  a  Christianized  society.  The}'  never 
knew  vice  in  its  open  nakedness.  They  never 
felt  anything  at  all  very  evil  in  their  hcaits. 
They  have  never  been  face  to  face  with  God, 
nor  taken  God's  idea  of  sin.  In  short,  they  know 
not  the  God  revealed  in  Scripture.  I  do  not 
mean  that  they  are  idolaters  or  infidels  in  the 
popular  sense  of  these  words.     They  know  a  god 


I 


^:M 


*  GRACE  AND  TRUTS: 


that  is  a  sort  of  being  for  pulpit  use,  a  being  that 
is  to  bead  dressed  as  a  matter  of  course,  and  re- 
ligious duty,  at  times  of  particular  solemnity. 
They  have  a  few  ideas,  derived  from  various 
sources,  of  a  being  called  God,  but  of  the  God 
of  Holy  Scripture  they  have  no  conception.  The 
God  v^ho  judges  sinners  they  do  not  know^;  of 
God's  estimate  of  sin  they  have  never  heard. 

But  let  me  be  distinctly  understood  as  to  this 
most  important  matter.  Let  us  imagine  a  man 
wandering  on  the  top  of  some  high  cliffs.  A. 
bright  warm  sun  is  overhead,  and  a  soft  green  car- 
pet of  grass  is  beneath  his  feet.  He  feels  very 
happy  and  ga}^  but  he  is  going  nearer  to  an  awful 
precipice  I  He  is  happ}',  but  he  is  blind.  We 
call,  we  shout  to  him  to  stop.  He  turns  round 
and  says.  *  What  is  it  all  about?  I  feel  as  happy 
as  a  bird', '  but  onward  still  he  goes.  Would 
it  not  be  love  on  our  part  to  go  and  take  hold  of 
him,  and  earnestly  tell  him  that  a  fearful  precipice 
lies  a  yard  before  him? 

Dear  friend,  this  is  where  we  see  you.  I  have 
in  n^  mind  at  this  moment  an  accomplished  young 
\"Ay^  jimiable,  kind,  and  dutiful,  surrounded  by 
all  that  cm  make  life  happy;  one  who  has  her 
neat  Bible  or  Prayer-book,  and  who  is  seen  most 
regularly  and  religiously  in  her  seat  in  church  or 
chapel  every  Lord's-day,  who  takes  great  interest 
in  deeds  of  charity,  visits  the  poor,  and  is  very 
happy.  No  one  ever  dared  to  say  to  such  an  one, 
*  You  are  on  the  broad  road  that  leadeth  to  de- 
struction.' It  would  be  considered  highl}'  im- 
proper so  to  do.    Perhaps  this  silent  page  may  be 


% 


•  THERE  IS  NO  DIFFERENOE.* 


ng  that 
and  re- 
emnity. 
various 
he  God 
I.  The 
ow;  of 
xd. 

1  to  this 
a  man 
iTs.     A 
een  car- 
ds very 
in  awful 
d.     We 
IS  round 
s happy 
Would 
hold  of 
recipice 


'-e 


I  hav* 
d  young 
ided  by 
has  her 
en  most 
lurch  or 
interest 
is  very 
an  one, 
h  to  de- 
hly  im- 
;  may  be 


before  your  eye,  and  now  it  would  say  to  you 
what  has  been  so  long  unsaid,  *Stop!  are  you 
ready  to  meet  God  ?  where  shall  you  spend  eter- 
nity?' If  you  were  separated  this  moment  from 
all  the  dear  friends  around  you,  and  all  those  hap- 
py scenes,  and  that  comfortable  home,  and  stand- 
ing before  God,  what  have  you  to  svcy  ?  I  wish  to 
write  a  little  of  what  He  thmks  of  you.  I  am  not 
to  write  about  what  your  parents,  your  friends, 
your  pastor,  or  spiritual  adviser  think  of  you. 
They  may  think  most  highly  of  you,  and  most 
justly  too,  as  you  may  be  everything  that  could 
be  desired  from  a  human  point  of  view.  But  I 
wish  to  place  before  you  what  God  your  Maker 
thinks  of  you;  3^es,  of  you  yourself,  whoever  you 
may  be;  the  more  refined,  cultivated,  educated, 
and  wealthy,  the  more  would  I  be  in  earnest  to  get 
your  attention.  You  may  be  a  princess  or  an 
empress,  but  one  word  expresses  God's  estimate 
of  you,  and  that  word  is  —  'sinner.'  * 

A  rich  lady  one  day,  when  she  heard  a  person 
speaking  of  all  as  sinners,  said  with  great  sur- 
prise, — 

'But  ladies  are  not  sinners!' 

'Then  who  are.^'  she  was  asked. 

'Just  young  men  in  their  foolish  days.' 

I  have  not  the  slightest  doubt  but  that  this  is  a 
very  common  idea,  thougli  seldom  expressed.  A 
lady  who  had  heard  some  one  preaching  this  kind 
of  truth  called  on  him  and  said, — 

'  Do  you  mean  to  say  that  I  must  be  saved  just 
as  my  footman  } ' 

*  Most  certainly.' 


r 


•  GRACE  AND   TRUTH* 


\    .1 


m^ 


*■  Then  I  shan't  be  saved.'  Poor  lady!  that  was 
her  business,  and  this  was  her  fatal  decision.  My 
reader,  I  not  onl}^  wish  to  tell  you  that  you  arc  a 
sinner — you,  educated,  amiable  lady  —  but  that 
in  God's  sight  you  are  just  the  same  as  the  vilest 
profligate;  just  the  same  as  that  man  you  heard 
about  who  was  hanged  for  murdering  his  wife 
This  is  most  terrible,  but  it  is  true.  I  remember 
once  saying  it  to  a  young  man  who  was  not  like 
you,  but  who  knew  that  he  was  very  bad;  and  he 
said,  — 

*  I  believe  all  are  sinners,  but  I  don't  believe 
that  all  are  the  same.* 

'  Well,  we  have  only  one  authority  to  refer  to, 
and  it  is  within  your  reach ;  will  you  take  your 
Bible,  and  remember  one  thing,  that  it  is  God  who 
speaks?  Turn  now  to  Romans,  the  3rd  chapter 
and  2 2d  verse,  and  at  the  last  clause  we  read, 
"For  there  is  no  difference',  for  all  have  sinned, 
and  come  short  of  the  glory  of  God."  This  is 
what  God  has  said.' 

*  Well,'  said  my  friend,  *  I  never  saw  that  be- 
fore.' 

*  But  it  was  there  although  you  never  saw  it.' 
And  now,  dear  reader,  you  who  are  happy  and 

amiable,  this  is  the  one  thing  I  wish  to  tell  you 
from  God,  *  There  is  no  differenced  This  is  what 
you  never  could  and  never  can  feel;  it  is  a  thing 
for  which  you  must  believe  God.  As  it  is  God  with 
whom  you  have  to  do,  I  beseech  you  do  not  listen 
one  moment  to  any  that  would  take  you  from  His 
truth.  He  says  *  there  is  no  difference;  '  He  has 
proved  that  the  lawless  Gentile  or  heathen  and  the 


\ 


•  TBERB  IS  NO  DIFFERENOB.* 


liat  was 
1.  My 
nt  are  a 
)ut  that 
e  vilest 
\  heard 
lis  wife 
iiember 
not  Uke 
;  and  he 


1 


refer  to, 
ike  your 
jod  who 
I  chapter 
Are  read, 
sinned, 
This  is 

that  be- 

saw  it.' 
ippy  and 
tell  you 
s  is  what 
5  a  thing 
od  with 
lot  listen 
irom  His 
He  has 
and  the 


law-breaking  Jew  or  religious  person  are  equally 
guilty,  and  that  not  one  among  either  the  outwardly 
profane  or  the  outwardly  decent  is  found  righteous 
or  good  before  Him.  Of  course  there  are  ditfer- 
encey  in  heinousness  or  degradation  of  sins.  I  need 
not  stop  to  speak  of  this ;  we  all  know  it.  I  wish 
to  tell  you  what  you  and  I  do  not  by  nature  know; 
namely,  that  there  is  no  difference  as  to  where  we 
stand  before  God.  The  one  question  \s,  guilty  or 
not  guilty.  There  arc  no  degrees  as  to  the  faS  of 
guilt.  '  He  that  offends  in  one  point  is  guilty  of 
all,'  and  nothing  less.  He  that  otfends  in  all  points 
isguilty  of  all,  and  nothing  more.  Therefore,  while 
there  are  differences  among  offences,  there  is  no 
difference  as  to  guilt.  Therefore,  all  men  in  the 
world  (and  you  included),  have  been  brought  in 
guilty  before  God. 

Look  at  the  story  of  the  Prodigal  Son  in  the 
15th  of  Luke.  The  moment  he  crossed  his  fa- 
ther's threshold  with  his  pockets  full  of  money  and 
ia  respectable  dress  on,  he  was  as  reall}- guilty,  as 
[really  a  sinner,  as  when  he  was  among  the  swine 
in  his  rags.  He  was  more  degraded  when  keep- 
ing swine,  but  not  more  guilt}'.    In  fa6l,  his  degra- 


dation and  husks  were  his 


greatest 


mercies,  for 


Jthese  led  him  to  see  his  guilt.  A  full  pocket  and  a 
|respe6lable  appearance  are  the  worst  things  a 
Iguilty  sinner  can  have,  as  these  lead  him  to  think 
[that  he  is  rich  and  increased  with  goods,  and  has 
[need  of  nothing,  when  in  God's  sight  he  is  wretched, 
jiind  miserable,  and  poor,  and  blind,  and  naked.  I 
lo  not  ask  you,  Are  you  a  sinner  in  the  common 
ise  of  that  word }  because  you  for  whom  I  write 


( 


*  GRACE  AND   TRUTH.* 


\U 


ill 


1 1 


are  not.  You  mean  by  sinner,  one  who  is  very 
wild,  profane,  disobedient,  and  lawless.  This  is 
as  men  speak  of  sinners.  God,  however,  says  that 
there  is  no  difference.  The  only  thing  I  ask  you 
is  this.  Have  you  offended  in  one  point  —  not  one 
point  of  open  sin,  but  one  point  in  thought  or 
word  ?  You  confess  to  at  least  one  point.  God 
asks  no  more.  If  you  have  offended  in  one  point 
y'o?i  are  guilty  of  all.  Man  would  never  think 
this  nor  say  it.  But  God  says  it.  Suppose  that 
your  life  were  like  a  book  that  3'ou  have  written, 
and  there  was  only  one  small  blot  just  like  a 
pin's-point  in  it,  whilst  all  the  other  leaves  were 
perfectly  clean,  and  you  came  and  presented  it  be- 
fore God;  He  would  put  it  beside  all  the  blackest 
lives  .that  ever  lived,  the  blackest  histories  of  the 
vilest  murderers,  and  thieves,  and  harlots,  and  over 
this  colledtion  would  be  written  these  words, 
^  There  is  no  differenced 

You  have  offended  in  one  point.  It  is  not  a 
question  of  being  a  great  sinner  —  it  is  this  question, 
*  Are  you  perfe6l  as  the  Christ  of  God,  the  perfe6l 
man  "^  ^  If  you  had  lived  for  fifty  years  without 
committing  one  sin,  or  having  one  wrong  wish  or 
thought,  and  just  then  you  had  an  evil  thought, 
and  afterwards  lived  another  fift}'  years  and  died, 
aged  one  hundred,  with  only  this  one  evil  thought 
(not  even  a  word  or  an  a6lion),  when  3'ou  came 
to  stand  before  God  in  judgment.  He  would  put 
you  beside  all  the  offscourings  ol^  the  earth,  men 
who  for  a  hundred  years  never  had  a  good  thought, 
and  He  would  say,  '  There  is  no  difference.'' 

Of  course  you  think  this  is  very  hard,  but  it  is 


1 


«  THERE  IS  NO   DIFFERENCE.* 


is  very 

This  is 
ys  that 
sk  you 
lot  one 
Lght  or 
.     God 
le  ^oint 
r  think 
)se  that 
tvritten, 
:  like  a 
es  were 
;d  it  be- 
^lackest 
s  of  the 
uid  over 
words, 

IS  not  a 
uestion, 
perfc6l 
without 
wish  or 
bought, 
1(1  died, 
thought 
u  came 
mid  put 
th,  men 
:hought, 

but  it  is 


true.  God  will  never  ask  your  opinion  whether 
it  ought  to  be  so  or  not.  lie  has  in  grace  told  us 
already  what  He  will  do.  You  and  I,  not  know- 
ing absolute  holiness,  cannot  understand  or  appre- 
ciate such  a  judgment.  We  could  never  feci  that 
every  one  is  the  same  in  God's  sight  as  regards 
guilt.  But  God  says  it,  and  there  the  matter  ends. 
If  you  wish  to  go  on,  risking  your  chance  of  escap- 
ing hell  on  the  possibility  that  God  has  told  lies, 
and  that  these  words  are  not  perhaps  quite  true, 
that  *  there  is  no  difference^  then  the  judgment- 
day  will  declare  it  to  you.  I  would  rather  advise 
you  to  believe  God,  against  your  own  ideas  and 
opinions,  and  simply  because  He  has  said  it,  to 
proceed  as  if  in  His  sight,  '  there  is  no  difference^ 
between  those  we  call  great  and  little  sinners. 

^  I  cannot  believe  that  all  are  so  bad^  said  one, 
after  I  had  been  saying  *  there  is  no  differeiice^ 

'  But,'  I  added,  '  the  Bible  says,  "  there  is  no 
differenced 

'  But  there  must  be  greater  sinners  than  others.' 

^  Oh,  yes.  Most  certainly.  Great  olfenders  are 
recognized  in  the  Bible;  he  tliatowed  fifty  and  he 
that  owed  five  hundred  pence;  but  as  to  guilt,  God 
says,  "  there  is  no  difference,'''' ' 

'  Well,  I  cafinolsee  it^  still  continued  my  friend. 

*  But  it  is  ifi  God'^s  Word,  luhether  you  see  it 
or  not; '  and  it  is  suffioient  that  God  has  said  it, 
for  His  Word  is  truth.  Let  me  giv^  an  illustra- 
tion. Let  us  suppose  that  a  bill  had  been  stuck 
up  in  this  town,  saying  that  recruits  were  wanted 
for  Her  Majesty's  Life  Guards,  and  that  none 
would  be  enlisted  but  those  who  were  tall  and 


8 


•  OR  ACE  AND   TRUTH.* 


ih 


m\ 


\  ilil: 


measured  not  under  six  feet  in  height.  Let  us  sup- 
pc  e  that  many  of  the  3^oung  men  in  the  town 
were  anxious  to  serve  in  this  regiment,  and  John 
meets  James,  and  says  to  him,  'Well,  Fve  more 
chance  than  you,  for  1  am  taller  than  you ; '  and 
they  put  back  to  back  and  measure  themselves 
with  one  another,  and  indeed  John  is  taller  than 
James.  And  there  continues  to  be  much  meas- 
uring in  the  town  before  the  day  that  the  recruit- 
ing-sergeant comes. 

They  measure  themselves  by  themselves,  and 
compare  themselves  among  themselves,  b..t  they 
forget  one  thing  —  that  not  only  tall  men,  but 
men  not  under  six  feet  are  wanted.  One  man  at 
last  says,  'Well,  Fve  measured  myself  with  every 
man  in  the  town,  and  Pm  the  tallest  man  in  it,' 
and  it  might  be  quite  true.  But  wiL  even  he  be 
found  qualified? 

The  trial  day  comes.  Each  is  measured,  from 
the  man  five  feet  six  inches,  to  the  very  tallest. 
Suppose  he  is  five  feet  eleven  inches  and  three- 
quarters.  The  sergeant  cannot  let  him  pass.  He  is 
short.  Fie  must  take  his  place  among  the  very 
shortest  as  to  getting  into  the  Life  Guards.  Fie  is 
the  tallest  man  in  the  town,  but  he  is  short  of  the 
standard,  and  'there  is  no  difference'  from  the 
very  shortest  as  to  his  exclusion  from  the  Life 
Guards.  '  There  is  a  difference '  in  height,  but 
not  in  qualitication. 

Thus  it  is  with  every  sinner.  He  may  be  good, 
or  bad,  in  the  sight  of  men,  but  '  there  is  no  differ- 
ence, for  all  have  sinned  and  come  short  of  the 

ory  of  God.'    If  any  man  could  say,  I  have  come 


•  TBERE  IS  NO  DIFFERENOE: 


US  SUp- 

2  town 
».!  John 
;  more 
I ; '  and 
nselves 
er  than 
meas- 
recruit- 


es, 


X  t 


and 
hey 
en,  but 
man  at 
:h  every 
1  in  it, 
1  he  be 

d,  from 

tallest, 
three- 
,  lie  is 
le  very 
He  is 
t  of  the 
cm  the 
ic  Life 
;ht,  but 

le  good, 

3  dilTer- 

of  the 

l^e  coinc 


up  to  God's  standard,  and  this  is  true,  then  there 
would  be  a  difference;  but  ^  come  shoV  is  writ- 
ten on  every  man's  brow,  therefore  there  is  fio 
difference. 

Whether  was  Adam  or  Eve  the  more  to  bl.i.me  ? 
This  might  afford  material  for  a  long  discussion, 
and  at  the  end,  the  heinousness  of  their  crime 
would  be  to  us  a  matter  of  opinion.  I  have  no 
doubt  there  might  be  some  shade  of  degree  as  to 
heinousness;  but  one  thing  is  sure  —  if  their  of- 
fences were  not  equally  heinous,  they  were  equal- 
ly driven  out.  The  cherubim  that  turned  every 
way  with  the  flaming  sword,  separated  both  equal- 
ly from  the  tree  of  life;  there  was  no  difference. 

When  the  rain  began  to  fall  and  the  waters  to 
rise,  after  Noah  had  entered  the  ark,  the  people 
who  had  their  houses  high  up  might  have  been 
pitying  the  poor  people  who  built  low  down  in 
the  valley,  as  they  heard  the  screams  of  the  drown- 
ing. By  and  by  the  water  sweeps  above  the  little 
hills.,  and  then  those  on  the  high  hills,  in  turn,  con- 
gratulate themselves  upon  their  high-built  villas. 
But  the  water  still  rises;  it  enters  their  gi'ound- 
floors;  they  rush  out  of  their  grand  mansions  or 
hovels  -—  for  there  was  no  difference  —  and  flee  to 
the  tops  of  the  very  highest  mountains;  but  only 
find  respite  for  a  few  moments,  for  '  all  the  high 
hills,  under  the  whole  heaven,  were  covered;  fif- 
teen cubits  upward  did  the  waters  prevail,  and  the 
mountains  were  covered,  and  all  flesh  died  that 
moved  upon  the  earth  ....  and  every  man ;  all 
in  whose  nostrils  was  the  breath  of  Ufe,  of  or// that 
was  in  the  dry  land,  died,  and  every  living  sub- 


lO 


« GRACE  AND   TRUTH: 


ill 
I 


Ml 


iill! 


i 


stance  was  destroyed  which  was  upon  the  face  of 
the  ground.'  Under  that  judgment-flood  there  was 
no  difference.  Look  across  the  wide,  level  sea, 
and  consider  the  thousands  of  caves  and  stupen- 
dous mountain  chains  that  it  hides,  the  plains  and 
valleys,  the  dens  of  seaweed  and  the  fortresses  of 
rock  J  and  the  level  sea  rolls  equally  over  all,  and 
there  is  no  difference.  Drunkard  and  respectable 
lady,  the  hoary-hsired  sinner  and  the  infant  at  the 
mother's  breast —  ali  were  under  that  fearful  floodj 
for  there  was  710  difference.  If  you  had  been  there, 
do  you  think  3'ou  would  have  been  made  an  ex- 
ception of?  You  may  be  able  just  now  to  get  any- 
thing that  money  can  buy.  Could  money  have 
saved  you  then  ?  Prince  and  beggar,  strong  men 
and  weak,  bad  and  good,  were  all  equally  swept 
away.  There  was  no  difference.  It  has  happened 
already,  you  see,  and  it  will  happen  again  —  not 
with  water,  but  with  fire. 

*  "When  Jehovah  rained  upon  Sodom  and  upon 
Gomorrah  brimstone  and  fire  from  Jehovah  out  of 
heaven,'  there  was  no  diffe^'ence.  All  were  equal- 
ly destroyed :  very  bad  and  very  good  shared  the 
same  fate.  This  fearful,  unprecedented  shower 
falling  out  of  heaven  —  brimstone  and  fire  — took 
everyone  by  surprise,  and  destroyed  every  dweller 
there.  *  He  overthrew  those  cities  and  all  the 
plain,  and  all  the  inhabitants  of  the  cities.'  There 
was  no  difference. 

When  Israel  was  sheltered  in  the  house  of  bond- 
age from  the  destroying  angel's  hand,  *  it  came  to 
pass  tiiat  at  midnight  Jehovah  smote  rt/Zthe  tirst- 
born  in  the  land  of  Egypt,  from  the  lirst-born  of 


\ 


«  TBERE  IS  NO  DIFFERENCE: 


II 


;  face  of 
lere  was 
vel  sea, 
L  stupen- 
ains  and 
•esses  of 
-  all,  and 
pe6table 
,nt  at  the 
ful  floodj 
en  there, 
2  an  ex- 
get  any- 
ley  have 
Dng  men 
[y  swept 
happened 
in  —  not 

nd  upon 

ih  out  of 

e  equal- 

ared  the 

shower 

—  took 

^dweller 

all  the 

'  There 

ofbond- 
came  to 
the  tirst- 
•born  of 


Pharaoh  that  sat  on  his  throne,  unto  the  first-born 
of  the  captive  that  was  in  the  dungeon.'  Judge 
and  prisoner  alike  found  themselves  face  to  face 
with  death.  In  the  palace  and  in  the  hovel  the 
voice  of  mourning  was  heard;  not  one  of  all  the 
doomed  first-born  escaped.  These  first-born 
might  have  been  beautiful,  amiable,  educated,  and 
accomplished,  or  they  might  have  been  vile,  de- 
graded, ignorant,  and  hardened;  buL  there  was  no 
difference.  It  is  with  this  God  you  and  I  have  to 
do. 

When  Jericho's  walls  fell  flat  before  the  appoint- 
ment, the  ordinance  of  God,  in  righteous  judgment 
*they  (the  Israelites)  utterly  destro3^ed  all\h^X 
was  in  the  city,  both  man  and  woman,  young  and 
old.'  The  strong  man  and  the  feeble  woman,  the 
a6live  young  man  and  the  decrepid  old,  were 
equally  slain  by  the  edge  of  the  sword.  There 
was  no  difference. 

The  flaming  sword  of  the  cherubim,  the  flood 
of  waters,  the  deluge  of  fire,  the  angel  of  death, 
and  Joshua's  sword,  all  preach  to  you  and  me  with 
calm,  decided  voice,  *  There  is  no  differenced 
These  things  were  written  for  us,  that  we  might 
know  what  we  may  expe6l  so  that  we  might  not 
leap  in  the  dark.  Nothing  will  happen  which 
has  not  been  told  us. 

A  brother  in  the  Lord  could  never  get  a  young 
lady  to  think  about  eternity  until  he  quoted  this  text, 
*  The  wicked  shall  be  turned  into  hell,  and  all  the 
nations  that  forget  God.'     That  word,  ^forget ' 

S seemed  to  haunt  her.     May  it  haunt  you,  dear 
^reader  1     You  do  not  require  to  deny  God's  exist- 


;n}' 


12 


*  GRACE  AND  truth: 


enge,  to  mock  at  Him,  to  despise  Him,  to  reje6t 
Him,  to  negle6l  Him;  all  you  have  to  do  is  to 
forget  God.  Do  you  know  the  God  who  says, 
*  There  is  no  difference'' f  Have  3^ou  forgotten 
that  he  identifies  you  with  all  descended  from 
Adam  ?  Have  you  forgotten  the  God  driving  our 
parents  out  of  Eden,  and  placing  a  sword  crying 
for  blood?  Our  brother  Cain  soon  forgot;  our 
brother  Abel  remembered.  Have  you  forgotten 
the  God  who  swept  away  all  in  the  days  of  Noah  ? 
Have  you  forgotten  that  He  is  the  Judge  of 
quick  and  dead,  and  as  there  was  no  difference^  so 
there  is  a  day  coming  when  there  will  be  no 
difference.  In  the  judgment  of  the  quick,  *  all 
the  goats  are  equally  on  the  left  hand  — '  there  is 
no  difference.^  In  the  judgment  of  the  dead,  *  the 
dead,  stna/l  and  great  stand  before  God'  —  small 
and  great  sinners,  young  and  old,  king  and  serf, 
peer  and  peasant  — '  and  whosoever  was  not  found 
written  in  the  book  of  life  was  cast  into  the  lake 
of  fire,'  for  *  there  is  no  difference,^  Your  name 
may  have  been  written  on  the  communion-roll 
of  any.  or  all  the  churches,  or  it  may  have  been 
written  in  the  sheets  of  the  Newgate  convi6lion- 
book  for  murderers,  but  'there  is  no  difference! 
The  lake  of  fire  levels  all  distin^lions.  There 
may  be,  there  are,  many  nnd  few  stripes;  there 
may  be,  there  are,  great  and  small  cups  full  of 
wrath,  but  every  cup,  be  it  great  or  small,  x^full 
The  lake  of  fire  —  fearful  thought  —  rolls  its  hid- 
eous sea  of  wrath  and  torment  in  one  surging 
wave  over  all  that  have  not  been  enrolled  in  the 
one  book  of  life.   In  hell,  and  perhaps  only  there, 


TBERE  IS  NO  DIFFERENCE.' 


13 


for  the  first  time,  you  will  believe  that  *  there  is 
w  differenced     Every  one  believes  it  there. 

Let  me  ask   you  to  look  at  another    pi6lure. 
'hree  men  are  hung  on  three  crosses.     If  you 
look  at  them,  you  will  see  that '  there  is  no  differ- 
mce.     If  you  listen  to  what  they  are  sayings,  you 
^ill  hear  one  at  the  one  side  mocking  Him  in  the 
:entre;  and  the  one  on  the  other  side  saying,  ^  Dost 
lot  thou  fear  God,  seeing  thou  art  in  the  same 
condemnation?     And  we  indeed  justly^  but  this 
lan  hath  done  nothing  amiss^     The  one  in  the 
centre  is  saying,  *  Father,  forgive  them,  for  they 
:now  not  what  they  do.'    Those  suffering  *  justly,' 
md  He  that  did  *  nothing  amiss,'  equally  suffer, 
for  *  there  is  no  differenced     Those  needing  for- 
giveness, and  He  praying  for  their  forgiveness, 
r  —  small  fce  under  the  same  doom,  for  *  there  is  no  differ- 


,  to  reje6t 

0  do  is  to 

who  says, 
forgotten 
ided  from 
riving  our 
)rd  crying 
rgot;    our 

1  forgotten 
;  of  Noah? 
Judge  of 
ference^  so 
vill  be  no 
[uick,  *  all 
—'  there  is 

dead, *  the 


nee:    Who  are  they?   Those  on  either  hand  are 
wo  malefadtors,  or  thieves,  who  die  by  the  con- 
emnation  of  their  law.     He  in  the  centre  was 
roved  innocent,  and  He  is  the  Judge  of  quick 
nd  dead.    He  has  taken  of  his  own  free-will  the 
oad  of  sin  upon  Him,  and,  under  sin.  He  cannot 
:onvi(5lion'    )e  cleared.    Spotless,  pure,  holy  though  He  was, 
iifferencel  \  -le  cannot  escape.     God  can  by  no  means  clear 
IS.     There    he  guilty.     *  He  hath  made  Him  sin  for  us,  who 


and  serf, 
not  found 
to  the  lake 
four  name 
lunion-roll 
have  been 


pes; 


there 


new  no  sin.'     He  is  under  our  guilt,  and  *  there 


ips  lull  of  j  s  no  difference '  between  Him  and  the  thief —  He 
all,  \sfull  \  nust  suflcr.  Dear  reader,  does  not  this  explain 
)lls  its  hid-  11  difficulty  about  an  innocent,  amiable,  virtuous, 
le  surging  ■  ccomplished  lady  being  on  the  same  level  before 
lied  in  theftod  as  a  drunkard  and  a  murderer?  Here  is 
only  there,  prod's  perfect  Son  —  yea,  the  very  God-man 


(I 


il 


li 


I'll 
iiii' 


!i 


HORACE  AND    TRITU: 


ii^ 


the  same  level  with  malefa6lors,  not  for  Himself, 
but  for  us.  God  became  man,  and  gave  Himself 
for  our  sins.  This  satisfa6lion  that  the  innocent 
made  for  the  guilty  is  offered  to  you,  and  you  maj 
freely  have  it,  fr  r  *  there  is  no  differenced 

If  the  eye  of  the  vilest  sinner  in  this  world' 
should  perchance  rest  on  this — an  outcast  from 
all  society,  one  who  has  lost  all  friends  and  ali 
self-respe6l,  the  tottering  drunkard  coming  out  of 
his  delirium  tremens  —  I  tell  you  as  from  God, 
this  Christ  is  offered  to  you  as  God's  love-gift, 
You  may  reckon  Him  yours,  and  proceed  upon 
it  as  if  He  were  yours  as  truly  as  I  or  any  other 
person  in  this  world  do  so.  You  have  as  muc^ 
right  to  claim  Him  as  we,  for  '  there  is  no  differ- 
ence'' in  God's  sight  — 

*  His  blood  can  make  the  foulest  clean, 
His  blood  avails  for  me.* 

Thus,  my  friend,  for  whom  especially  I  writt 
this,  you  have  to  take  the  lost  sinner's  place,  fo: 
God  says,  *  there  is  no  difference?  As  I  have 
said  before,  I  could  know  this  only  from  God's 
Word.  You  have  Deen  as  happy  as  a  bird  al 
your  life,  but  you  forget  to  find  out  what  Goc 
thinks  about  you.  I  have  tried  to  show  you  thiij 
from  the  Bible.  I  do  not  ask  you  if  you  feel  it| 
for  I  am  sure  you  never  could,  neither  could  amj 
one  feel  all  the  catalogue  of  sins  in  Romans  i.  ami 
iii.  true  against  him  individually;  but  God  knowl 
us  better  than  we  know  ourselves,  and  this  is  Hiij 
estimate  of  us. 

From  the   same  word,  and  therefore  on   tW 


Ian 

fo 

^o 

lot 

le: 
:h] 
lor 
fo( 
I 
'e 


•  THERE  IS  NO  DIFFERENCE: 


i5 


)r  Himself  «ame  authority,  and  on  none  other,  I  tell  you  that 
^e  Himself  feod  has  given  you  Christ.  '  For  God  so  loved  the 
le  innocent  Arorld  that  He  gave  His  only-begotten  Son.'  I  do 
d  you  may  lot  say  that  you  are  to  feel  that  Christ  is  yours, 
ny  more  than  I  asked  you  to  feel  all  the  indi6t- 


ice. 


this  wrorld  \  lent  true  against  you.     You  are  to  believe  that 


utcast  from  ! 
ids  and  all 


ninff  out  of  <  Jod. 


hrist  is  yours,  as  you  believe  the  black  accusa- 
on  against  you  is  yours,  only  on  the  authority  of 


from  God] 


3ceed  upon 
r  any  other 
ve.  as  mucli 
Is  no  differ- 


I  once  asked  a  woman,  *  Do  you  feel  that  yoi) 


s  love-gift. 5  re  condemned;'' 


an, 


^  Yes,'  she  said. 

*  Now,'  I  answered,  *  that  is  absurd.     You  ma) 

now  andy^^/you  are  guilty,  but  you  can  only  be- 

ieve  you  are  condemned,  because  you  know  you 

Ire  condemned  on  the  authority  of  the  judge  who 

Jas  pronounced  the  sentence.' 

So  on  God's  authority,  and  on  it  alone,  I  know 
am  *  condemn  ed  already.'  And  on  the  same  an- 
ally I  write  Aority  alone  I  know  that  '  Christ  is  for  mi:,'  me 
's  place,  foi  idividually.  Just  because  I  accept  God's  esti- 
As  I  havt  \  Kite  of  myself,  I  have  a  right  to  accept  God's  cs- 
from  Godn  mate  of  His  Son  forme.  I  believe  the  record 
;  a  bird  al ;  lat  God  gave  of  His  Son  to  lost  sinners.  It  looks 
t  what  Goci  cry  humble  to  say  I  am  too  great  a  sinner,  or 
ow  you  this;  omething  similar,  thus  comparing  myself  with 
you  feel  it  ther  sinners;  h\xX.t\\Qhuviblingh'\t\sX\\^t'' (here 
r  could  any   s  no  difference.^ 

)mans  i.  anc  All  arc  *  condemned  already,'  but  only  those 
God  knowi  /ho  believe  it  reap  the  advantage  of  this.  Ad- 
l  this  is  His-  antagel  What  advantage  can  there  be  in  know- 
ig  I  am  condemned  already?  Much,  because  only 
bre  on   thtjiey  who  believe  themselves  condemned  can  claim 


i6 


•  OR  ACE  AND  TRUTH* 


m\ 


a  Saviour.  And  now  the  '  righteousness  of  God 
is  by  faith  of  Jesus  Christ  unto  all,^  that  is  to  say, 
it  is  offered,  in  the  person  of  Christ,  equally  unto 
every  person  in  this  world,  but  is  only  '  upon  all 
them  that  believe^  for  there  is  no  difference,  for 
all  have  sinned.'  ^  All,'  in  Rom.  iii.  9,  are  said  to 
be  '  luider  sin.'  So,  in  ver.  22,  all  believing  ones 
are  under  righteousness.  It  is  ^  upon  all  them 
that  believe.'  Righteousness  is  altogether  and  for 
ever  outside  of  every  man's  attainment,  for  it  must 
be  perfe6l,  and  ail  have  sinned.  Read  Rom.  iii. 
19  to  26.  '  Where  sin  abounded  grace  did  much 
more  abound.'  God  has  proved  us  all  equally  by 
nature  and  pra6tice  '  tender  siit; '  He  now  has 
placed  all  of  us  who  believe  *  under  grace.' 

Thanks  be  unto  God,  my  dear  friend,  though 
you  began  this  paper  not  knowing  yourself  as  God 
knows  you,  you  may  now,  on  God's  authority, 
where  3'OU  are,  without  moving,  claim  Christ  ^  the 
righteousness  of  God '  as  yours,  and  may  rise  to 
tell  others  like  yourself  what  God  thinks  of  us  and 
what  God  has  provided  for  us.  It  is  in  love  that 
He  will  not  let  you  alone.  If  we  are  to  be  *  be- 
fore Him '  for  ever,  we  must  be  *  holy  and  without 
blame  in  love; '  and  if  so,  it  is  only  '  in  His  Son' 
that  this  can  be. 

Virtuous  or  vile,  decent  or  indecent,  rich  or 
poor,  receive  and  rest  upon  God's  Christ  now  as 
He  is  so  freely  offered  you,  and  then  you  may  be- 
lieve (not  feel)  that  your  sins  are  in  the  depths  of 
the  sea,  that  the  shoreless  ocean  of  the  love  of 
God  flowing  through  a  crucified  Saviour  has  rolled 
over  your  millions  of  sins,  and  you  can  triumph- 


*  THERE  IS  NO  DIFFERENCE: 


17 


intly  say,  as  you  look  at  that  ocean  covering  all 
that  is  against  you,  *  there  is  no  difierencc.'' 

If  any  one  is  to  be  kept  out  of  heaven  for  the 
)eliever's  sins,  that  must  be  Christ,  as  '  He  bore 
>ur  sins.'     God  laid  on  Him  our  iniquities. 

Clad  in  the  skins  of  God's  own  making  (type 
)f  the  righteousness  of  God),  Adam  and  Eve  were 
jqually  clothed,  there  was  no  diffei-ence. 
Shut  in  by  God's  hand  into  the  ark  of  gopher 
^ood,  *  Noah  only  remained  alive,  and  they  that 
'ere  with  him  in  the  ark; '  but  they  all,  gieat  and 
fmall,  man  and  beast,  bird  and  creeping  thing,  lion 
ind  worm,  were  equally  saved  floating  nearer  and 
learer  heaven  the  highe."  the  judgment  waters 
polled,  for  there  was  no  difference. 

Under  shelter  of  the  sprinkled  blood  every  liouse 
)f  Israel  was  safe  even  in  Egypt,  and  all  equally 
[ejoiced  around  the  roasted  lamb,  for  there  was 
\o  difference. 
Under  protedlion  of  the  scarlet  line  all  found 
Rahab's  house  were  equally  safe  when  all  in 
lericho  were  destroyed,  for  there  was  no  differ- 
\ftce. 

None  of  all  those  enrolled  in  the  Lamb's  book 

if  life  can  be  cast  into  the  lake  of  fire.     They 

[hall  never  see  the  second  death,  for  in  that  book 

lere  is  no  difference;  once  there,  perfe6lly  safe 

)r  ever.      God's  salvation  to  lost  sinners  must 

^Iways  be  through  judgment.     We  must  accept 

"is  ordinance.     What  was   there   in   skins   of 

ieasts,  an  ark  of  gopher  wood,  a  few  diops  of 

flood,  a   red  cord,  or  in  a  certain  book?  They 

re  God's  ordinance,  God's  perfe6l  way.     It  will 


i8 


•  GRACE  AND   TRUTH: 


matter  little  what  we  think  will  condemn  or  save, 
let  us  accept  God's  thoughts  for  both.  God  -has 
written  out  our  chara6ler.  Read  Rom.  i.  29, 
*  Being  filled  with  all  unrighteousness,  fornication, 
wickedness,  covetousness,  maliciousness;  full  of 
envy,  murder,  debate,  deceit,  malignity.  Whis- 
perers, backbiters,  haters  of  God,  despiteful,  proud, 
boasters,  inventors  of  evil  things,  disobedient  to 
parents,  without  understanding,  covenant-break- 
ers, without  natural  affeftion,  implacable,  unmer- 
ciful.' Gal.  V.  19,  *  Adultery,  fornication,  un- 
cleanness,  lasciviousness,  idolatry,  witchcraft. 
Hatred,  variance,  emulations,  wrath,  strife,  sedi- 
tions, heresies,  envyings,  murders,  drunkenness, 
revellings,  and  -such  like.' 
But  I  hear  some  one  say.  — 

*  That  is  the  charadter  of  a  heathen.' 

*  Yea,  friend,  it  is  thine  —  these  are  what  thy 
heart  is  made  of.  The}'  may  be  kept  under,  but 
they  are  all  there  in  germ,  thc/ugh  not  necessarily 
developed  into  transgression.' 

'  Nay,  all  these  are  not  in  my  heart.' 
'  Well,  I'm  sorry  to  hear  it.' 
*Why?' 

*  Because  only  this  chara6ter  will  be  received 
at  Calvary.  Only  what  God  has  written  aboi  t 
us  will  be  accepted  by  Him;  but  coming  to  Cal; 
vary  with  this  in  our  hands,  we  shall  hear  his 
voice  saying,  "  1,  even  I  am  lie  that  blotteth  out: 
th)'  transgressions  for  mine  own  sake,  and  will 
not  remember  thy  sins,"  and  all  are  gone  for  evei,' 

Why  does  not  every  one  believe  that  his  heart 
is  desperately  wicked?     Because  it  is  deceitful 


1 


•  THERE  IS  NO  DIFFERENCE.* 


19 


nn  or  save. 


ornication. 


I 


:i 


ibove  all  things,  and  cannot  bear  to  hear  the 
ruth  when  spoken  about  itself. 

Accept  the  character  God  has  given  to  you^ 
ind  accept  the  Saviour  He  has  provided  for  you* 

Thou  just  and  holy  God, 

Before  Thee  who  can  stand  ? 
Guilty,  condemned,  all  waiting  wrath 

In  judgment  from  Thy  hand. 

One  sin  deserves  a  hell, 

A  death  that  ne'er  shall  die ; 
Our  sins  like  sands  on  ocean's  shores 

In  millions  'gainst  us  lie. 

Thou  God  of  truth  and  grace, 

We  praise  Thee  for  Thy  way 
By  which  the  guilty  may  draw  near— 

Their  guilt  all  put  away. 

Thy  Christ  who  bled  and  died, 

Up  to  Thy  Throne  has  gone  ; 
Himself  Thy  love-gift  we  accept, 

We  rest  on  Him  alone. 

We  praise  Thee  as  Thy  sons 

Before  our  Father's  face. 
As  o'er  our  every  sin  now  roll* 

The  ocean  of  Thy  grace. 


-,<?vv   .. 


IHI 


;!   II 


i 


il 


Would  You  Like  to  be  Saved? 

Our  yustijication. 


<*»»» 


[OULD you  like  to  be  saved?' 

*  Indeed  I  would.' 

*  And  would  you  like  to  be  saved  in 
God's  way?' 

*OhI  yes.  But  I  can  scarcely  see  how 'any 
poor  sinner  like  me  can  knoiv  that  here.' 

^  Well,  I  wish  to  place  before  you  a  sure  road 
to  heaven  for  the  unholiest  of  us  all,  and  shew 
you  how,  by  simply  believing  God,  we  may  know 
that  we  are  saved.' 

*  I  read  my  Bible,  and  I  am  sure  I  believe  every 
word  in  it.' 

*  I  know  there  are  few  who  doubt  there  is  a  God, 
or  the  leading  do6trines  of  the  Bible.  But,  by  the 
help  of  the  Spirit  of  God,  I  would  try  to  tell  you 
some  plain  truths  which  you  may  not  know,  or 
thingr  about  which  you  may  have  wrong  notions 
— truths  about  God's  relation  to  you,  yourself,  per- 
sonally and  individually,  and  about  your  seeing, 
receiving,  and  taking  for  yourself  God's  salvation.' 

*  Do  you  know  that  God  loves  you  ? ' 

*  Ah!  yes,'  you  say,  *  He  loves  us  all.'    • 

*  Quite  true.'  But  sit  down  and  ask  yourself 
again,  *Do  I  believe  that  God  loves  me?'  To 
convince  you  of  it,  He  says  in  His  Bible,  and  one^ 


■i 


km 


WOULD   TOU  LIKE  TO  BS  SAVED t 


21 


it  know,  or 


word  is  enough  from  Him  —  *  God  so  loved  the 
ivorld^  and  you  are  part  of  that  world. 

But  now  you  say,  *  If  God  so  loves  me,  He  will 
be  merciful  to  me  a  poor,  struggling,  failing  sinner, 
if  I  do  the  best  I  can,  and  He  will  overlook  my 
many  sins/  Now,  this  is  a  point  upon  which  you 
need  to  be  set  right.  His  name  is  love  ;  but  He 
is  as  just  as  He  is  merciful,  as  true  as  He  is  gra- 
cious, and  thus  *  can  by  no  means  clear  the  guilty.' 
He  can  overlook  nothing.  You  know  that  Jesus 
Christ,  God  Himself  manifest  in  the  flesh,  came 
into  our  position,  our  place,  under  our  sin,  and 
died  a  great  many  years  ago.  He  had  no  sin  of 
His  own,  but  put  away  sin  by  the  sacrifice  of  Him- 
self Now,  God  says  that  He  so  loved  us  that  he 
gave  us  JesuS;  and  all  that  we  have  to  do  is  to  be- 
lieve in  Him.  Of  course  you  believe  that  He 
came  and  died;  but  did  you  ever  believe  that  God 
gave  Him  to  you?  *  i^  h  I '  you  say,  *  I  wish  I  could 

feel  that.'  But  God  does  not  ask  you  to  feci  it. 
He  states  what  He  has  given  to  you,  and  asks  you 
|to  believe  Him.  ^Gcd  so  loved  the  world  that 
He  gave  His  only  begotten  Son,'  whether  you  be- 
lieve it  or  not.  When  you  accept  God's  gift  you 
Ibelieve  in  Him. 

Jesus  Himself  told  us  this  when  on  earth;  and 
Isurely  He  did  not  mean  to  deceive  us.  He  was 
[speaking  about  the  bitten  Israelites  in  thewilder- 

less.  They  were  all  bitten,  and  a  serpent  of  brass 

ras  put  upon  a  pole,  and  every  one  that  looked 
lived.     This  serpent  was  given  to  the  Israelites 

rhether  they  looked  or  not.     Supposing  that  one 
[Israelite  had  said,  I  wish  I  could  feel  that  the  ser- 


tt 


GRACE  AND  TRUTH,* 


I 


Hilli 


pent  is  for  me,  what  would  you  have  said  ?  *  Cer- 
tainly: are  you  bitten?'  That  is  all  you  need.  Are 
you  a  guilty  sinner?  then  you  have  a  right  to  be- 
lieve that  Jesus  is  yours.  This  is  the  simplicity  of 
the  Gospel;  which  has  stumbled  many  great  men, 
and  which  seems  so  foolish  to  the  wise  of  this 
world. 

People,  when  they  are  ill,  or  begin  to  think  they 
are  to  die,  try  to  pray,  leave  off  bad  habits,  and  be 
good,  and  do  the  best  they  can.  Yet,  though  all 
these  are  very  proper  things  to  do,  they  will  never 
Save  anybody.  Supposing  these  bitten  Israelites, 
instead  of  looking,  had  begun  to  put  on  poultices, 
and  get  ointments,  and  dressings,  and  mixtures,  to 
countcra6l  the  bites  —  well,  that  would  have  been 
very  sensible,  men  would  say  ]  but  God  said,  look  ; 
do  as  I  tell  you:  —  Look  to  that  serpent  on  the 
pole.  So  God's  gospel  is,  *  Believe  on  the  Lord 
Jesus  Christ  and  thou  shalt  be  saved.' 

But  you  may  say,  *  I  am  no  worse  than  my  neigh- 
bours. If  I  am  lost  many  will  run  a  bad  chance; 
there  are  many  worse  than  I  am,  and  I  only  hope 
in  God's  mercy.'  Now,  this  is  all  a  delusion.  One 
sin  will  damn  any  man  for  ever.  Sin  brought  God's 
Son  from  heaven  to  become  man  and  die.  It  is 
true  many  are  worse  than  you,  and  that  they  will 
have  a  bad  chance.  That  is  the  very  reason  I  write 
this  for  you  and  for  all,  because  most  people  are 
going  to  hell  just  now  and  do  not  know  it.  I  did 
not  make  the  calculation.  Jesus  Christ,  who  cannot 
tell  a  lie,  said  that  there  were  two  roads,  a  wide 
and  a  narrow;  that  most  people  go  in  the  wide 
one^  and  few  go   in  the  narrow  onej  that  the 


WOULD    YOU  LIKE  TO  BE  SAVED? 


23 


d?  ^Cer- 
eed.  Are 
jht  to  be- 
plicity  of 
reat  men, 
?e  of  this 

ihink  they 
its,  and  be 
:hough  all 
will  never 
Israelites, 
poultices, 
ixtures,  to 
have  been 
aid,  look; 
nt  on  the 
I  the  Lord 

my  neigh- 
d  chance; 
only  hope 
sion.  One 
ght  God's 
die.     It  is 
t  they  will 
son  I  write 
)cople  are 
V  it.    I  did 
vho  cannot 
ds,  a  wide 
the  wide 
that  the 


wide  one  ended  in  endless  misery,  and  the  narrow 
one  in  endless  happiness.  You  have  only  one 
chance,  which  is  to  believe  God  who  says  that 
one  sin  will  send  370U  to  hell.  You  have  com- 
mitted at  least  one  sin.  Now  accept  Christ  as 
your  own  and  only  Saviour. 

But  the  great  deceiver  of  the  world,  that  is  the 
devil,  who  tries  to  do  all  he  can  against  God's  truth, 
if  he  finds  that  you  will  not  believe  yourself  to  be 
worse  than  other  people,  or  that  still  you  have  a 
chance,  will  take  another  and  opposite  course, 
for  the  devil's  statements  are  like  the  time  of  a  bad 
watch,  either  too  fast  or  too  slow.  He  tells  you 
that  either  you  are  too  bad,  or  not  bad  enough. 
Nov/ Jesus  Christ  came  to  seek  and  to  save  the  lost. 
A  man  who  said  ^f  himself  that  he  was  the  chief  of 
sinners  is  in  heaven  long  ago.  The  blackest,  vilest, 
most  debased,  most  debauched,  polluted,  filthy,  un- 
clean, hard-hearted,  evil-tempered,  lying,  cove- 
tous, thieving,  murderous,  grey-haired  sinner  that 
ever  tottered  on  this  side  of  the  grave,  is  reached  by 
Him  who  hung  between  two  thieves  for  sin.  God 
says  it :  that  is  all.  We  cannot  understand  it.  Only 
this,  He  chose  to  do  it,  and  now  He  tells  us.  His 
voice,  dear  sinner,  is  still  deeper  than  you,  *Come 
unto  me.'  A  thief  that  had  reviled  Christ  after 
the  hand  of  death  was  on  him  is  in  Paradise,  we 
know.  Why  not  you?  And  why  not  be  saved 
now?     If  not  now  it  maybe  never. 

I  once  met  a  poor  woman  in  the  south  of  Eng- 
land. I  began  to  speak  to  her  about  heaven  and 
Jesus.  She  did  not  understand  me.  I  asked  her 
if  she  had  ever  heard  of  Jesus;  she  said,  no  (most 


H 


*  GRAOE  AND  TRUTH: 


lamentable  in  this  Christian  land,  so  called).  I 
told  her  that  up  above  those  skies  Jesus  dwelt, 
and  He  had  so  loved  us  that  He  had  descended 
from  heaven  and  had  become  a  man.  There  v^as 
a  condemned  criminal  lying  w^aiting  execution 
not  far  from  where  we  were,  and  everyone  v/as 
speaking  about  him.  I  said  to  her,  *You  have 
heard  about  the  man  that  is  to  be  hanged.' 

<  Ah  yes.' 

'Suppose,  as  he  lay  in  the  jail,  a  knock  the 
night  before  the  execution  was  heard  at  the  door, 
and  a  gentleman  walked  in,  sat  down,  and  said, — 

* "  You  have  broken  the  laws." 

'"Yes,  yes,"  the  convi6t  would  cry. 

*"You  have  been  condemned." 

*  "Yes,  yes,  justly  too." 

'"  You  are  to  be  hanged." 

* "  Yes,  to-morrow." 

*"I  atn  the  Queen's  son;  I  have  come  from 
Windsor  at  Her  Majesty's  desire,  and  this  is  what 
I  am  to  do:  I  will  take  that  prison-dress  which 
you  have  on  and  sit  in  your  place,  and  you  will 
take  my  dress  and  sit  in  my  place.".  The  co^'vld 
in  astonishment  exchanges  dresses j  he  wc  '- ^s 
if  he  is  dreaming;  the  Prince  sits  down  ir  .i^ 
convi6l-dress,  and  the  morning  comes;  the  execu- 
tioner walks  in;  he  passes  the  convi6l;  he  takes | 
the  Prince  dressed  in  the  condemned  man's  dress; 
he  leads  him  out;  he  is  hanged  by  the  neck  till 
dead;  and  the  man  that  was  condemned  walks  out 
free  through  the  opened  prison  doors.'  The  poor 
woman  looked  in  astonishment  at  this  ^ji(^ure 
gf  what  Christ  had  done  for  the  sinner — cl:^  i;6tive 


WOULD   TOU  LIKE  TO  BE  SAVED t 


25 


illed).  I 
us  dwelt, 
iescended 
rhere  was 
execution 
'yone  was 
Y'ou  have 
ed.' 

knock  the 
:  the  door, 
nd  said, — 


ome  from 
;his  is  what 
xss  which 
d  you  will 
'he  co'-v'ufil 
le  wc  ^'''T^! 
)wn  ii    :.i^ 

the  execc." 
t;  he  takes 
lan's  dress; 
e  neck  till 
d  walks  out 
The  poor 
;his  ,ji6lure 

-cl^  i;6tive 


in  many  points,  still  it  impressed  on  her  the  great 
truth  of  putting  the  good  and  innocent  one  in 
place  of  the  bad  and  guilty  man. 

*  Now,'  I  said,  *  this  is  what  the  God  that  cre- 
ated you  and  me  tells  us  of  His  Son  in  this  book. 
Can  you  read?' 

*  No,'  she  said. 

*  You  will  believe  what  I  read  from  God's  Word, 
this  book,  the  Bible,  that  God  has  written  for  us. 
'*  Christ  hath  once  suffered  for  sins,  the  just  for  the 
unjust,  that  He  might  bring  us  to  God."  (i  Pet. 
iii.  18.)  "When  we  were  yet  without  strength 
Christ  died  for  the  ungodly."  "  While  we  were 
yet  sinners  Christ  died  for  us."  '  (Rom.  v.  6-8.) 
She  gazed  in  wonder —  she  knew  she  was  a  sinner. 
*  Will  you  believe  God,'  I  continued,  '  that  He 
loved  you  and  gave  you  His  Son,  the  glorious 
Prince  of  princes,  who  once  died  but  is  now  alive 
again  ? '  She  looked  amazed,  and  trembling  said, — 

*  May  !?'.,..  ^.:..,.,:,^ 

*  Not  only  have  I  authority  to  tell  you  that  you 
may,  but  God  has  commanded  you  to  do  it,  and  you 
will  never  please  God  half  so  much,  although  you 
toiled,  and  wept,  and  prayed  for  a  million  years, 
as  by  obeying  His  voice  and  taking  His  gift.' 

This  is  the  substance  of  our  conversation,  though 
by  the  lapse  of  time  I  may  have  forgotten  some 
things  and  put  in  others.  It  seemed  to  be  used  by 
God;  for  the  woman  professed  at  once  to  believe 
on  Jesus,  and  to  believe  God  that  in  Him  she  had 
everlasting  life.  I  saw  her  next  evening,  and  she 
had  a  calm  joy  in  her  soul ;  she  was  longing  to  hear 
about  that  glorious  Prince  who  had  been  sent  to 


26 


•  OR  ACE  AND   TRUTH.* 


m 


■■mm 

!  I' 


!'l   1 


m 


1 


II  i 


liliiil' 


die  the  convi6l's  death,  to  preach  '  liberty  to  the 
captives,  and  the  opening  of  the  prison  to  the 
bound.'  She  resolved  to  begin  to  learn  to  read, 
so  that  she  might  know  the  truth  for  herself  from 
the  Word  of  God. 

But  you  may  say, '  I  am  not  so  bad  as  she.  I 
can  read.  I  know  all  about  Jesus.  I  have 
always  helieved.^  Yes,  you  have  always  believed 
about  Jesus,  but  have  you  believed  that  He  u 
yours?  You  have  always  believed  that  He  is 
(.e  Sav^iour  of  sinners;  but  have  you  believed 
:at  He  is  yours?  If  you  have  not,  you  are  still 
condemned,  still  unsaved,  and,  in  all  afrc6lion,  I 
would  earnestly  entreat  you,  before  you  read 
another  line,  to  lay  down  this  book,  and  take  God 
at  I  lis  word,  never  heeding  what  you  feel,  nor 
whatsoever  your  heart  may  say  (it  is  a  liar)  ;  but 
believe  God  that  he  so  loved  you  Tput  in  your 
name),  that  He  gave  Jesus  to  you  (put  in  3. our 
name  —  that  is  faith).  You  see  you  have  not 
believed  always  that  Jesus  is  yours,  as  I  have 
said,  but  would  repeat  again,  you  have  not  io  feel 
He  is  yours.  If  you  thus  believe  Him,  then  all 
your  sin  is  for  ever  gone,  as  between  you  and 
God  you  are  justified  from  all  things,  your  sins 
are  cast  into  tlic  depths  of  the  sea,  you  can  never 
come  into  condemnation,  you  are  as  sure  of 
heaven  as  if  you  were  there,  for  God  has  said  it. 
Certainly  your  wicked  heart  within  you  is  not 
gone.  I  have  often  met  with  poor,  distressed 
souls  who  were  unable  to  make  out  how  people 
could  know  they  were  saved,  thinking  that  if  the} 
were  saved  they  should  never  have  any  sm  in  them. 


i 


'J  * 


In: 


WOULD    TOO-  LIKE   TO  BE  SAVED. 


27 


erty  to  the 
3on  to  the 
,rn  to  read, 
erself  from 

as  she.    I 
;.      I  have 

ys  believed 
that  He  ii^ 
that  He  is 
lu  believed 
/ou  are  still 
afTe6lion,  I 
J   you  read 
k1  take  God 
)u  feel,  nor 
a  liar) ;  but 
f)ut  in  your 
3Ut  in  >our 
u  have  not 


rod  says,  if  people  (that  is,  saved  people)  say 
ley  have  no  sin  they  deceive  themselves.  All 
the  difference  lies  in  this,  having  sin  in  me,  and 
jin  ON  me.  I  once  tried  to  put  the  w^ay  to  be  saved 
)efore  a  little  girl  v/ho  was  wishing  to  know  about 
It,  and  I  think  it  shewed  her  the  gospel  to  the 
laving  of  her  soul. 

*  How  many  people  were  crucified  on  Calvary?' 

*  Three,'  she  replied.     *Two  thieves,  and  Jesus 
l^etween.' 

I  ^W'^re  both  the  thieves  equally  bad?'    ,^^  ^  tv 
'  Yes,  they  suffered  justly.'  "'•'''  ! 

'Did  both  die  alike?' 
)  *No.'  ,-„.  wr-    :-//"  '^ 

.  'What  made  the  difference?'      ■'-■  •         . 

,i  'One  believed  on  Jesus,  the  other  did  not.' 

'Now  what   about  sin  with   regard   to  these 
three  ?     The  one  thief  that  did  not  look  to  Jesus,  ; 
fed  he  sin  in  him?' 
:.  *Yes.'  ■■--■/.;,,   y  .  ,'V:r 


as 


I  have  I  '  Had  he  sin  on  him?  ' 


e  not  to  fed 
m,  then  all 
len  you  and 
your  sins 
)U  can  never 
as   sure   of 
has  said  it. 
you  is  not 
r,  distressed 
how  people 
that  if  thejj 
/  sm  in  theiti3 


\y 


Yes.' 

*  And  Jesus,  had  He  sin  in  Him?' 

She  thought  a  little,  but  she  answered  rightly, 

lo.'     (He  was  holy,  harmless,  no  speck  ever 

jfilcd  Him,  He  could  touch  lepers  and  still  be 

lean.)  v, . .,.:,;, -■  ,  >^  '..■...■.^'  :' 

M lad  He  sin  ON  Him?' 

*Ycs.'  ■x:,,. ■:--,;/ :r 

*  His  own?'  _   ^,- 
*No.' 

*The  thief  that  looked  to  Jesus,  had  he  sin  in 
after  he  looked?' 


liill 


&8 


« ORAOB  AND  TRUTE.* 


ii  " 


*Yes.' 

*Had  he  sin  on  him?' 

This  Cross  still  divides  the  world.     We  are  al 
sinners,  as  were  both  the  thieves.     On  one  sid( 
are  saved  sinners,  on  the  other  unsaved  sinners 
On  the  one  side  are  those  who  believe  God  tha 
Jesus  is  theirs;  on  the  other,  those  who  do  not 
On  the  one  side  are  those  who  have  sin  in  them 
but  no  sin  on  them,  because  they  have  left  it  oi 
the  spotless  Sin-bearer;  on  the  other,  those  wb 
have  sin  both  in  them  and  on  them.     And  all  th 
people  in  the  world  d'/^  as  those  two  thieves  dii 
None  ever  died,  or  ever  will  die,  without  sin  r 
them.     The  name  of  every  man  when  he  die 
will  be  sinner.     The  name  of  each  man  wa 
thief  to  the  very  last  breath;    but  one   died 
saved   thief ^  the   other  died  an   unsaved  thie] 
The  one  s^t  of  men  die  saved  sinners,  the  othe 
unsaved  sinners.     The  one  die  with  sin  on  then 
sinking  them  down  to  an  awful  hell;  the  othe 
die  with  no  sin  on  them,  and  are  *  for  ever  wit 
the  Lord.' 

*Now,  will  you  not  be  saved?'  v;  'v>        th 

*How<:^«I?'  l»- 

*  Simply  LOOK.' 

*  But  I  have  often  tried  to  look,  and  I  have  ofle 
tried  to  bring  before  my  mind  a  pidture  of  Jesi 
hanging  on  the  cross  for  me.' 

*  Now,  this  is  not  the  way  at  all :   a  vision 
Christ  on  the  cross,  or  a  dream,  or  a  thought, 
not  what  God  gives.     Suppose  I  was  laid  on 
death-bed  to-night,  and,  as  I  lay,  the  devil  ca 


10 


ie 

< 

e 
il 
G 


ni 
ej 
il 


o( 
e 


WOULD   TOU  LIKE  TO  BS  SAVED t 


29 


We  are  al 
3n  one  sid 
ved  sinnen 
ve  God  tha 
ivho  do  not 
sin  IN  their 
ave  left  it  0: 
•,  those  wh 

And  all  th 

thieves  die 
thout  sin  r 
hen  he  die 
:h  man  wa 

one  died 
isaved  thie^ 
TS,  the  othe 
sin  ON  then 
ill;  the  othe 
for  ever  wit 


J  I  have  ofle 
hire  of  Jesi;, 

:   a  vision 

a  thought, 

as  laid  on 

e  devil  cai 


me,  and  tolc  rne  that  I  was  not  saved;  sup- 
pose I  s^id  to  him,  "Some  time  ago  I  had  a 
vision  of  Christ  hanging  on  the  cross  for  me." 

"  Ah  I "  he  would  say,  "  that  was  a  delusion  I 
brought  before  your  eyes  to  deceive  you." 

"  Well,  but  I  dreamt  one  night  that  Jesus  came 
dose  to  me,  and  said,  *  Thou  art  mine. '" 
"  It  was  all  a  delusion." 

"I  had  a  thought  one  day:  it  just  flashed  across 
me  all  at  once,  that  I  was  saved." 

"  Only  a  delusion."     And  I  could  not  answer 
e  accusing  deceiver.     But  I  will  tell  you  what 
ill  put  him  to  flight.    I  take  my  Bible  and  I  say, 
God  says  that  He  gave  me  Jesus." 
"  How  do  you  know  that  Jesus  is  for  you  ?  " 
"  Because  God  says  that  He  so  loved  the  world 
that  He  gave  His  only  begotten  Son." 

''  But  do  you  think  that  so  great  a  sinner  as  you 
can  be  saved  by  simply  believing  Jesus  is  yours  ?  " 
^  "  Yes ;  for  God  says,  '  He  that  believeth  on  the 
■bn  HATH  everlasting  life.' "  And  the  devil  could  . 
J|y  nothing;  for  it  is  written,  "They  overcame 
hjm  by  the  blood  of  the  Lamb  and  bythew6>r^of 
their  testimony."  You  see  I  would  never  dare  to 
bring  before  him  what  I  felt  or  what  ideas  had 
ossed  my  mind,  but  simply  and  solely  w/^<^/  God 
lys.  This  is  looking — this  is  seeing  Jesus  in  the 
"ord  of  God? 

*  Will  you  not  be  washed  in  His  blood,  and  be 
de  for  ever  clean  ? ' 

*But  how  can  I?  What  do  you  mean  by  His 
ood?  I  have  ofl:en  heard  about  it,  and  have  often 
ed,  while  lying  on  my  bed,  to  bring  before  my 


30 


•  ORAOB  AND  TRUTH,* 


^'  '''Hi!! 


m 


III 


"liilllH 


eyes  the  sight  of  His  blood  flowing  from  Hii 
wounded  hands  and  feet,  and  from  His  piercec 
side.' 

*  Now  this  is  another  mistake :  blood  is  a  figun 
for  lifo  taken.  Seeing  the  blood  means  believinc 
God  about  the  death  of  His  Son,  instead  of  you; 
death.  Being  satisfied  with  Christ's  death  in  tht 
room  of  yours,  this  is  being  washed  in  the  blood 
You  see  no  real  blood,  nor  vision,  nor  pi6lure  o! 
blood ;  but  in  that  blessed  Book  of  God  you  read 
"  He  was  wounded  for  our  (faith  says  my)  trans 
gressions.  He  was  bruised  for  our  iniquities,  thi 
chastisement  of  our  peace  was  upon  Him,  and  witb 
His  stripes  we  are  healed.''  Isa.  liii.  ^.  This  ii 
seeing  the  blood. 

*  Will  you  not  come  to  Jesus?' 
>  But  how  can  I .?  I  have  read  in  the  Bible  thsi 

He  said,  "Come  unto  Me,  all  ye  that  labour  and 
are  heavy  laden,  and  I  will  give  you  rest;"  and 
have  often  wished  I  had  been  on  earth  when  H] 
was  here;  I  wish  I  had  seen  Him  pass  my  door,! 
would  have  watched  Him,  and  have  run  to  Hir 
and  touched  His  garment.  But  He  is  in  heave( 
and  how  can  I  come  to  Him?' 

*Now  God  has  most  beautifully  explained  this] 
for  we  have  not  to  go  up  to  heaven  (Rom.  x.  651 
to  bring  Him  down,  nor  to  go  to  the  grave  tflpil 
bring  Him  up;  but  He  is  risen  and  gone  to  heavci  f  ( 
and  He  has  left  His  Word,  in  which  alone  IliS  t 
can  now  be  found.  This  Word  may  be  in  yoi 
hands  and  in  your  memory,  that  Word  which  tl: 
Holy  Ghost  has  written,  and  is  now  urging  you  1 
believe,  that  God  so  loved  you  as  to  give  yo4 


WOULD    TOU  LIKE  TO  BE  SAVED  I 


31 


g  from  Hii 
His  piercec 


sus.    He  is  asking  you  in  that  Word  to  believe 

at  He   is  yours.     This    is  "coming  to  Jesus." 

ow  that  He  is  in  heaven,  His  Spirit  and  His 

d  is  a  figurf  Word, —  His  Word  from  His  lips  and  His  Spirit 

ms  believint  iij^  through,  and  with  the  Word  are  all  that  are 

ead  of  you:l^t;  and  will  these  not  satisfy?    Have  you  never 

death  in  tlittj|ought  that  if  you  saw  your  name  written  in  the 

in  the  blood  leavens,  or  on  the  sea-shore,  and  you  knew  that 

3r  pi6lure  0;  t^  had  been  traced  by  God's  finger,  you  would 

od  you  read  t^en  believe  that  you  were  saved;    but  do  you 

s  my)  trans  tSiink  God  will  make  another  and  special  revela- 

niquities,  thi^n  for  you.?     No,  no, — you  must  just  take  sal- 

tion  as  all  the  rest  of  us  poor  cinners  have  taken 

by  believing  the  one  Book.' 

*]3ut  have  I  not  to  wait  God's  time.'*^ 

*God  has  only  one  time  —  that  is,  to-day.     I 

d  of  to-morrow  in  the  Bible.    Pharaoh  wished 

frogs  taken  from  him,  but  to-morrow.     To- 

rest;"  andniprrow  is  man's  time.     Now,  to-day,  is  God's. 

rth  when  Hl^you  came  to  a  stream,  would  you  sit  down  and 

ss  my  door.s^,  I  will  wait  till  it  flows  past  and  when  it  is 

run  to  HirdA',  then  I  will  cross?     Men  are  not  such  fools. 

is  in  heaveG^d  is  waiting  on  you.     He  is  calling  you.     He 

iS't)eseeching  you;  and  this  is  his  one  request, 

iplained  thijTlke  my  Son  whom  I  have  given.     He  cries  to 

jry  accountable  and  rational  soul  in  this  world, 

[ill  you  have  Him?^ 

Oh,  if  I  could  feel  a  something  in  me  telling 

that  Christ  was  mine,  1  would  believe  it.' 

Quite  wrong  again.     It  is  believing  something 

kside  of  you,  trusting  Him  at  God's  right  hand, 

resting  on  His  sure^  eternal  IVord.^ 

ou  wil\  not  throw  this  aside,  will  you,  and 


[im,  andwitl 
5-.     This 


le  Bible  tha 
It  labour  an 


651 


grave  i\ 


(Rom.  X 
the 
me  to  heaver 
ich  alone 
ly  be  in  yo 
)rd  which  tl 
urging  you 

to  give  yoi 


32 


«  GRACE  AliD  TRUTH,* 


mm 


say,  I  like  it,  or  I  do  not  like  it?  The  poor  sin 
ner,  saved  by  the  grace  of  God,  who  writes  t 
you  cannot  save  you,  nor  can  any  man.  Tei 
God  what  you  are  io  do;  tell  God  that  He  love 
you;  tell  God  that  you  trust  Him;  tell  God  tha 
you  believe  Him;  tell  God  that  He  has  give 
you  Jesus;  tell  God  that  you  believe  /^a/ also 
tell  God  that  He  laid  all  your  sins  upon  Jesus 
tell  God  that  you  believe  they  were  on  Him^  an 
therefore  are  not  on  you ;  tell  God  you  have  gor 
astray,  but  that  you  believe  Him  that  your  ir 
iquity  was  laid  on  Jesus.  Thank  God  for  ay?^ 
ished  salvation  in  Christ,  Tell  Him  how  wel: ' 
pleased  He  is  with  Jesus  instead  of  you;  te 
Him  that  you  are  , 

'A  poor  sinner  and  nothing  at  all, 
But  Jesus  Christ  is  your  all  in  all.* 

May  God  Himself  shew  you,  for  His  name! 
sake.  His  simple  Gospel  of  Christ  for  you, 
beloved  brother  said,  when  coming  out  of  tF 
darkness  of  self,  *  It  is  the  simplicity  that  stui 
bles  me.  It  is  too  good  news  to  be  true.'  Yet 
if  man  were  in  it;  but  it  is  not  too  good  wh^ 
we  consider  with  what  a  God  we  have  to  dl 
You  see  God  can  overlook  nothing.  He  ca 
FORGIVE  anything.  He  can  by  no  means  eld 
the  guilty.  He  can  take  us  out  of  the  gull 
Adam-standing,  and  put  us  into  a  new,  a  resu>^ 
re6tion  Christ-standing.  He  can  save  to  the  ifV'fe 
termost  the  blackest,  vilest  sinner  that  acccp"i|s 
(simply  accepts)  His  gift,  Jesus.  Will  you  ii 
receive  Him?     You  may  be  in  poverty,  in  nakeH^ 


WOULD   YOJJ  LIKE  TO  BB  SAVED f 


33 


he  poor  sin 
ho  writes  t 
^  man.  Te! 
tiat  He  love 
tell  God  th 
le  has  give: 
;ve  that  also 

upon  Jesus 
on  Him,  an 
ou  have  gon 
that  your  ir 
2od  for  2ifiTi 
[im  how  well 

of  you;   te 


all, 
i  all/ 


ss,  in  misery,  but  God  presents  you  with  Jesus. 

e  might  have  created  a  world  for  every  one  of 

but  that  would  have  been  nothing  compared 

ith  what  He  has  given  — Jesus.    You  may  have 

hard  fight  here  to  make  ends  meet,  but  having 

sus  it  will  be  all  the  hell  you  will  ever  be  in. 

ou  may  have  every  comfort,  ana  be  altogether 

oral  and  good  as  far  as  man  can  judge,  upright 

d  religious,  but  without  Jesus  this  will  be  all 

e  heaven  you  will  ever  have.     Religiousness, 

odness,    kindness,    beneficence,    uprightness, 

iability,  will  not  save  you.     Acceptance  of 

d's  gift  alone  will  do  so. 

Now,  what  is  it  to  be,  ere  we  part,  perhaps, 
niver  to  converse  again  for  ever — God's  simple 
gospel  for  the  meanest,  poorest,  weakest  capacity, 
so  that  even  a  fool  may  embrace  it ;  or  man's  ways, 
lies,  pleasures,  religion,  world?  Jesus  is  offered 
all.  Some  will  accept  Him,  and  some  will  re- 
e.  You  make  God  a  liar  if  you  do  not  accept, 
u  make  yourself  a  liar,  and  God  true,  if  you 
ept  Him.  Some  may  know  all  about  Christ 
gift  of  God  presented  to  them,  and  yet  not 
w  Himself.  *'Tis  eternal  life  to  know  Him.* 
not  receiving  Him,  they  trample  under  foot 
blood  of  the  life-giving  Prince.  Others  receive 
m  and  thank  God  for  Him  and  are  saved, 
ay  the  blessed  Spirit,  the  witnesser  of  Jesus, 
n  the  eyes  of  every  reader  to  see  Him,  incline 
ry  fellow-sinner  to  believe  God,  and  accept 

gift. 

all  your  heart  a  liavy  and  believe  the  record 


)r  His  name 
i  for  you,    . 
ig  out  of  tl 
ity  that  stu 
)e  true.'     Yd 

00  good  wh 

1  have  to  d 
ig.     He  c 

0  means  cle 
of  the  guil' 

1  new,  a  resu- 
ave  to  the 
r  that  acce 

Will  you  n 
^erty  in  nake»^^  only  living  and  true  God* 


14 


iiili! 


I 

i 


*  GRACE  AND   TRUTH.' 


Nothing,  Lord,  I  bring  before  Thee, 
Nothing  that  can  meet  Thy  face  ; 
But  in  Jesus  I  adore  Thee, 
For  the  riches  of  Thy  Grace, 

Jesus  came  in  love  from  heaven. 
By  the  Father's  love  was  given. 
From  that  death  He  now  has  risen, 

Which  He  died  for  me. 

Jesus  died  for  the  sinner, 

Jesus  died  for  the  sinner, 

Jesus  died  for  the  sinner, 

Jesus  died  for  me. 

•  Come  to  me,'  Thy  lips  have  spoken : 

As  I  am,  O  Lord,  I  come ; 
All  Thy  laws  I  oft  have  broken, 
From  Thy  side  afar  did  roam. 

Boundless  love  hast  Thou  been  showin|^ 

Settling  every  just  demand ; 
Jesus  as  my  own  I'm  knowing,  ,,, 

Thus  obey  Thy  great  command. 

This  the  work  that  stand  ev^, 

All  my  works  are  uselesa  uross ; 

Jesus  mine  !  yes,  nought  can  sever 
Me  from  Him  of  Calvary's  cross,     t ,; 

Precious  blood  of  Him  forsaken 
On  that  cross,  in  wrath,  by  God, 

Cleanses  me  ;  His  life  was  taken, 
When  made  sin  for  me  He  stood. 

•  Look  to  me,'  He  said,  who's  risen, 

Jesus  Christ  my  Saviour  Lord  ; 
Mortal  eye  can't  enter  heaven. 
But  I  see  Thee  in  Thy  Word. 

Trust  Him,  claim  Him,  O  believe  Him, 
All  was  done  thy  trust  to  gain  ; 

On  him  rest,  and  now  receive  Him, 
And  with  him  for  ever  reign. 


>•.-., 


.Mi 


'Ye  Must  he  Born  Again! 

Our  Regeneration. 


x^ 


im, 


jHOUGH   you  knew  all  the  duties  in- 
cumbent   upon    a    royal    Prince,    this 
knowledge   would    not     make    you    a 
royal  Prince.     You  must  be  in  a  posi- 
fon  before  you  can  a6l  under  the  laws  of  that 
position.     This  is  th'    natural  order  admitted  by 
11  men  in  human  things,  but  quite  reversed  when 
ley  begin  ^o  speculate  on  divine  things.     God's 
§rder  is  this  —  I  make  you  sons:  Avalk  like  sons, 
[an  says,  try  to  walk  like  sons,  and  after  a  shorter 
[r  longer  time  you  will  be  made  sons.     But  we 
lust  be  brought  out  of  the  kingdom  of  darkness 
[efore  we  can  take  the  first  step  in  the  kingdom 
light.     Before  we  can  enter  this  kingdom  we 
lust  have  a  nature  capable    of  enjoying  it.     A 
[ature  can  be  implanted  only  by  birth;  therefore 
re  must  be  born  again.      This  subject  is  gone 
illy  into  in  John  iii. 

Nicodemus,  a  ruler  of  the  Jews,  came  to  Jesus, 
id  said  to  Him,  *  We  know/  &c. 
Jesus  answered  him  by  saying,  *  Except  a  man 

BORN  AGAIN,'  &C. 

There  is  a  great  difference  between  what  we 
lOTv  and  what  we  are;  a  great  difference  between 


'Ilf' 

4iii 


iii  ill 

'•    '   Mil 

■[.iiiilli! 


^1 


m 


il'llilliii'i. 

it! 


!    i'l « 11 


36 


•  GRACE  AND   TRUTH.' 


our  attainments,  education,  talents,  knowledge, 
and  our  standing  before  God,  and  our  relation  to 
God.  Nicodemus  was  an  inquiring  man,  who 
had  been  convinced  of  Christ's  claims  by  external 
evidences,  and  whose  conscience  was  now  seeking 
after  something  deeper  and  more  satisfadlory.  He 
comes  with  this  profession  of  knowledge,  *  Rabbi,' 
we  know  that  thou  art  a  teacher  come  from  God: 
for  no  man  can  do  these  miracles  that  thou  doest 
except  God  be  with  him.'  (John  iii.  2.)  Jesu& 
because  He  knew  all  men,  and  all  the  thoughts  of 
men,  answered  not  the  words  but  the  need  of  Nico- 
demus, by  shewing  that  all  his  knowledge  woulc 
never  save  him  or  any  other  man;  for  *  Except  s 
man  be  born  again,  he  cannot  see  the  kingdom  01 
God.'  Nicodemus  by  nature,  however  well-in- 
stru6led,  could  never  see  God's  kingdom. 


iiiitiiiiiiiniii 


::ii'! 


T. —  CHRIST  NOT  A  TEACHER  OF  THE  OLD  NATUEE 
HE    IS    FIRST   A    SAVIOUR,  THEN    A   TEACHER. 

In  the  present  da^-,  in  certain  quarters,  we  hea 
a  good  deal  about  Christ  as  the  perfect  man,  tb 
perfect  example,  and  the  pcrfcdt  teacher;  bu 
here  i^  the  answer  of  Jesus  Himself  to  all  sucl 
compliments.  He  came  not  to  teach  the  old  n:; 
ture  —  nut  to  teach  man  as  sprung  from  Adam,  bu 
to  seek  and  •^ive  the  lost,  to  give  the  new  nature 
and  to  teach  saved  men.  The  policy  of  all  wh 
have  openly,  or  in  thought,  denied  the  divinity  0 
Christ,  is  to  laud  His  moral  teaching  and  his  Gt 
like  example.  They  bring  well  known  and  fondh 
cherished  truths  lorward,  as  if  only  they  believe 


:^ 


%. 


•  rS  MUST  BE  BORN  AOAm: 


37 


knowledge. 
•  relation  to 
man,  who 
by  external 
low  seeking 
factory.  He  | 
ge,  *  Rabbi,'  | 
\  from  God; 
:  thou  doest  1 
.  2.)     Jesus, 
thoughts  of  I 
ied  of  Nico- 
ledse  woulc  | 
r  *  Except  2  I 
kingdom  o; 
ver  well-ii> 
oni. 

)LD  NATUEE 
TKAOHEK. 

CIS,  we  hca 
'e6t  man,  thi 
eacher;  bv 
■  to  all  sue; 
I  the  old  n 
Ti  Adam,  bi 
;  new  naUni 
y  of  all  wli 
iC  divinity  ( 
and  his  Qy 
w  and  fond  1} 
they  believe 


ind  preached  these  great  fadls ;  but  at  the  outset 

they  forget  this  insurmountable  barrier  to  all  moral 

eclamation  of  the  old  nature  of  man,  *  Except  a 

lan  be  born  ag'ain,  he  cannot  see  the  kingdom 
>f  God; 
Wc  find  others,  however,  who  know  Christ  not 

lerely  as  a  teacher,  but  who  also  believe  in  His 
livinity,  that  He  is  God  as  v^ell  as  man     In  fact, 

lany  in  our  land  know  every  fundamental  doc- 

•ine  in  the  Bible;  but  a  mere  knowledge  of  doc- 
howevcr  true,   never   introduced  a  son  of 


:me, 


dam  into  the  kingdom  of  God.  Men  may  have 
arned  what  justification,  and  sanctification,  and 
doption  are;  they  may  be  able  to  distinguish 
inutely  between  all  the  creeds,  isms,  and  heresies, 
they  may  be  theoretically  orthodox,  may  be  able 
to  judge  preachers  and  sermons,  may  be  very  ready 
freely  to  criticise  most  men  they  hear,  and  gra- 
ciously pay  beautiful  compliments  to  their  special 
^vourites,  as  Nicodemus  did  to  Jesus.  They  ma} 
inow,  moreover,  about  the  ntvi  birth,  its  necessity 
|nd  divine  origin;  but  notwithstanding  all  this, 

tey  could  not  dare  to  say,  as  before  God,  'Whereas 
ewere  blind,  now  we  see,'  The  greatest  amount 
theological  education  never  yet  saved  a  man. 
reed,  or  the  beliel  in  a  certain  amount  of  doc- 
ine,  has  made  Christendom,  but  nc  '^r  made  a 
hristian.  *  Ye  must  be  born  again.' 
I  Others  again,  when  their  consciences  have  been 
^iached,  try  to  get  this  new  birth  brought  about, 
l^d  begin  most  zealously  to  train  and  trim,  to  edu- 
^ta  and  reform  their  old  nature,  quite  ignorant  of 
||hat  is  meant  by  *  born  again* 


I 

r.i"- 


w 


m 


38 


•  GRACE  AND   TRUTH: 


mm 


U! 


JM  P 


II 


III 


I! 


i  ! 


II. —  THE  OLD  NATURE  UNCHANGED  AND 
UNCHANGEABLE. 

Nicodemus  wondered  how  a  man  when  old 
could  be  brought  again  into  this  world;  but  if  it 
were  possible,  what  better  would  he  be?  lie 
might  have  changed  his  circumstances  by  this 
new  birth  according  to  the  flesh;  but  would  he 
have  changed  kingdoms?  He  would  still  be  in 
the  kingdom  of  the  first  Adam;  he  would  still  be 
flesh;  for  Jesus  goes  on  to  say,  '  That  which  is  born 
of  the  flesh  is  flesh,'  (ver.  6).  Water  never  rose 
above  its  level:  that  which  is  produced  is  of  the 
same  nature  as  that  which  produces.  We  And 
people  to-day  who  think  that  if  they  were  in  other 
circumstances  they  would  have  a  better  chance  of 
getting  saved.  1  he  rich  man  thinks  that  if  he 
were  poor,  he  might  have  time  to  think  of  religion. 
The  poor  man,  if  he  could  get  ends  to  meet,  and 
had  a  little  more  money,  would  have  more  leisure 
to  think  of  God.  But  the  difliculty  is  not  so 
much  in  what  is  ai'ound  us,  as  in  what  is  ivithiw 

Again,  the   aids   of  religion   are   called    in,  ir 
order  that  ^/la  Jlesli  may  be  improved ;  but  alu: 
all  attempts  it  is  found  to  be  only  religious  flesh 
Man  may  have   all  \arieties   of  it;  but   it  neve: 
rose  to  see  the  kingdom  of  God.     In  nature,  \vi  iJii 
speak  o4'  the  animal  kingdom  and  the  vegetabli  U 
kingdom.     If  we  took  a  rose  from  the  latter  0;  eiil 
these  kingdoms,  and  cultivated  it  and  trained  1:  Q\ 
and  by  our  various  arts  made  it  produce  all  it  |fe 


•  TS  MUST  BE  BORN  AGAIN: 


39 


D    AND 

when  old 
i;  but  it"  it 
e  be?  lie 
ces  by  this  | 
t  would  he 
I  still  be  in 
ould  still  be 
4iich  is  born 
r  never  rose 
ed  is  of  the 
?.  We  tiiul 
vere  in  other 
er  chance  ot 
:s  that  if  he 
k  of  religion 
to  meet,  and 

more  leisure 
ty  is  not  so 
\at  is  ivithh 

called  in,  ir 
^d;  but  aile: 
^ligious  flesh 
but  it  neve; 
In  nature,  w 
the  vegctabli 
i  the  latter  oi 
nd  trained  it; 
reduce  all  it 


varieties,  we  never  by  these  means  could  bring  it 
into  the  other  kingdom — into  the  animal  king- 
dom.    Or,  again,  if  I  take  a  nettle  from  the  road- 
side, and  bring  it  into  my  garden  or  my  hothouse, 
[watch  over,  dress,  water,  and  w^arm  it,  I  may  pro- 
uce  beautiful  nettles,  and  beautiful  varieties  of 
lettle,  but  I  never  could  get  apples  from  it;  that 
hich  is  produced  from  the  nettle  is  nettle.     We 
;an  never  gather  grapes  of  thorns,  nor  figs  of 
thistles. 
Man  by  nature  is  in  the  kingdom  of  the  first 
dam :  no  amount  of  reformation,  amelioration, 
iultivation,  civilization,  or  religiousness,  can  bring 
me  single  man  into  the  kingdom  of  God.     Look 
;hrough  Great  Britain  and  Ireland, — what  is  the 
•bjedt  of  the  great  bulk  of  the  religious  machinery? 
is  it  not  for  cultivating  the  flesh,  in  order  that,  after 
leath,  it  may  see  the  kingdom  of  God  ?     This  is 
10  guess.     It  is  the  sad  confc  sion  of  godly  men 
all  the  churches — godly  bi  iiops,  godly  re6lors, 
^odly  pastors,  elders  and      aeons.   All  unite  in  the 
ime  complaint,  and  do  tiiCii"  best  against  it.     The 
lajority  of  respectable  religious  p^  oplc,  as  good  as 
iccuemus,  a  master  in  Israel,  do   not  know  the 
adlical  power  of  this  truth  which  stands  at  the 
|oor  of  God's  kingdom.    They  put  salvati  ?  )n  at  Liie 
d  of  a  long  series  of  self-improving  pr<  .esses — 
rod  puts  the  salvation  of  the  soul  at  the  very  begin- 
Ing,  and  all  duties  that  in  their  discharge  can  \    nor 
,im,  are  founded  upon  this  fa6t.     *Mai      chief 
(1  is  (not  to  get  the  soul  saved,  but)  ^to  glorify 
tot!  and  to  enjoy  Him  for  ever' — starting  with 
sing  saved  lor  nothing  as  the  means  to  tliis  end. 


*ORAOE  AND  TRUTH,* 


■11m 


111!         i 


i 


^ii!l 


III. THE  ABSOLUTE    NECESSITY  OF  A  NEW        J. 

NATURE. 

Sp 

Before  I  can  enter  God's  kingdom  I  must  have  ho 
a  new  nature,  that  can  appreciate,  see,  live  in,  or 
and  enjoy  that  kingdom.  Ask  a  blind  man  wha;  an 
red  is.  He  has  no  idea  of  it  because  he  canno!  th( 
see,  because  he  has  not  the  capacity.  Educate  life 
him  in  the  mixing  of  colours.  Tell  him  that  the  of 
blue  and  yellow  mixed  make  green;  he  may  soon  dti 
remember  this,  and  know  much  more;  by  that  s|( 
knowledge  he  never  saw  a  colour.  ii|i 

The  questions  therefore  of  most  importance  tc  Qf 
you  are  not,  do  you  know  do6lrine?  do  you  kno"w  tie 
Christ's  teaching?  do  you  know  your  Bible?  dc  tl 
you  know  the  evidences  of  Christianity?  do  yoi; 
know  that  Christ  is  God,  that  Christ  is  a  Saviour'; 
that  He  is  able  and  willing  to  save  ?  You  ma}  see 
know  all  that,  and  be  lost  for  ever.  But,  are  yoi  efl 
born  again  ?  Are  you  a  partaker  of  a  new  nature  m 
a  divine  nature?  Are  you  an  heir  of  God?  L 
your  standing  now  in  Christ  or  in  Adam?  Tii 

Before  I  can  see  the  kingdom  of  God,  I  musilc^ 
have  the  nature  implanted  that  belongs  to  tha: 
kingdom.     This  is  something  more  than  a  mertr0^ 
thought  of  sin  forgiven,  or  righteousness  obtained 
It  is  a  question  of  capacity,  of  fitness  to  enjoy,  ol 
likeness  of  nature.  What  an  awful  thought  that  s( 
many  religiously  educated  people  are  lost  I    WhaO; 
a  hell,  where  the  good,  decent  religious  sons  oi 
Adam  have  to  be  for  ever  shut  up  with  the  prop 
fane  and  the  dririkard,  and  the  abominable  anci% 
the  unclean  I  w 


*  TE  MUST  BE  BORN  AGAIN: 


41 


OF  A  NEW 

I  must  have 
see,  live  in, 
id  man  what 
ise  he  cannot 
ty.  Educate 
him  that  the 
he  may  soon 
ore; 


by  that 


mportance  tc 
do  you  kno'w 
ur  Bible  ?  dc 
tiity  ?  do  yo^ 
is  a  Saviour 
I?  You  ma} 
But,  are  yoi 

1  new  nature, 
of  God?  Is 
dam  ? 

'  God,  I  must 
longs  to  thai 
than  a  men! 
less  obtained 
s  to  enjoy,  o\' 
lought  that  St' 

2  lost  I  Wha' 
;ious  sons  ui- 
mth.  the  pro< 
jminable  anci 


[Reader,  I  entreat  of  you,  think.     Think  for  a 

foment,  did  Jesus  speak  truth  or  tell  lies?    If  He 

^oke  truth,  those  who  have  not  been  born  again^ 

)wever  intelligent,  educated,  moral,  benevolent, 

religious,  can  never  see  the  kingdom  of  God, 

id  must,  therefore,  be  swept  away  for  ever  with 

|e  lost,  for  there  are  only  two  places.     What  a 

ill!     Frequenters  of  cathedrals  and  frequenters 

'gin-palaces,  tra6l-distributors  and  pick-pockets, 

fawing-room-meeting  religionists  and  the  off- 

jourings  of  the  streets  I   Priests  who,  with  solemn 

pen,  pretended  to  stand  between  the  people  and 

>d,  and  murderers  who  have  been  hung  for 

;ir  crimes  I     Teachers  who  knew  everything  in 

jology,  and  the  profane,  the  swearer,  the  blas- 

lemer,  the  infidel  I     These  things  will  turn  out 

le,  whether  you  believe  them  or  not.     It  was 

;n  in  the  days  of  Noah.     Is  it  to  be  your  bitter 

[perience?     Hell  is  real.     Eternal  punishment 

real.     Christ's  words  are  true,  although  they 

ly  be  doubted,  or  denied  by  the  majority  of  men. 

le  awful  fa(5t  remains.     Stop,  therefore,  high  or 

^,  rich  or  poor,  educated  or  uneducated,  intel- 

fent  or  ignorant,  religious  man  or  blasphemer, 

spedable  or  profane,  think  and    ask  yourself 

jse  questions,  Am  I  born  again?     Have  la 

life?  —  a  life  communicated  by  the  Spirit 
[God  through  the  truth  —  born  not  of  llesli,  but 
water  (the  word,  Eph.  v.  26)  and  the  Spirit. 
ive  r  been  born  twice  —  once  into  this  world 
Adam,  and  again  into  that  of  God  ?  Friend, 
^ou  have  not  this  new  birth,  it  were  better  that 

had  never  been  born;  but  now  as  you  are, 


iiii 


42 


•  GRACE  AND  TRUTH: 


and  where  you  are,  whenever  you  are  convinced 
of  the  necessity  of  this  new  birth,  look  and  live; 
believe  and  be  saved;  take  God  at  His  word: 
He  says,  *Ye  must  be  born  again;'  and  in  the 
same  chapter  it  is  written,  *  As  Moses  lifted  up 
the  serpent  in  the  wilderness,  even  so  musi  the 
Son  of  Man  be  lifted  up,  that  whosoever  be- 
LiEVETH  on  Him  should  not  perish,  but  have 
ETERNAL  LIFE.'  —  What  God  demands,  God  pro- 
vides. 


ill! 


I  Itlliipitiii 


llilllll 


'  I     n 


III 


',,,11.11 
^''liliiill 


IV. —  HOW  THE  NEW  NATURE  IS  IMPLANTED. 

This  new  nature  is  not  implanted  by  a  process, 
but  received  by  an  a6l  of  faith.     This  new  nature 
never  sets  aside  as  to  adlual  fa6t  the  old,  ncverj«|£( 
amalgamates,  never  becomes  incorporated  with  it<  jj^ 
never  improves  it,  but  *  lusts '  against  it  in  the  be-ju 
lie\  er,  wars  against  it,  is  *  contrary '  to  it.     And[j^ 
how  is   it  implanted?      Reader,   this   is   of  the[ 
greatest  importance  to  you.     Are  you  to  look  fori 
the  new  birth  in  your  own  frames  or  feelings,  toj, 
an  ordinance  or  an  a6t  of  man.     A  mistake  hercj 
is  fatal  —  'Ye  must  be  born  again.' — How?        [ 

Jesus  answers  this,  and  gives  us  the  three  thingsj, 
that  are  divinely  and  absolutely  essential  for  theg 
new  birth  (John  iii.  7),  seeing  the  kingdom  (ver, 
3),  entering  the  kingdom  (ver.  5),  or  having 
eternal  life  (ver.  15),  all  these  being  but  diffcrenti 
aspe6ts  of  the  same  truth.  These  three  essentialsi; 
are  — 

I.  Water  (ver.  5).  aifc 

Z.  The  Spirit  (ver.  5  und  8).  i^j^ 


c 


l|H!l 

'» " 


«  TE  MUST  BE  BORN  AOAW* 


43 


3.  The  Son  of  man  lifted  up  (ver.  14). 
Let  us  consider  each  shortly:  — 


I. 


WATER. 


convinced 
k  and  live; 
His  word: 
and  in  the 
s  lifted  up 

o  must  the  <  Except  a  man  be  born  of  water  and  of  the 
soever  be-  Spirit,  he  cannot  enter  the  kingdom  of  God'' 
1,  but  have  (^er.  5). 

is,  God  pro-      jt  cannot  in  any  way  refer  to  baptism  by  water, 

the  application  of  literal  water  to  a  man  externally, 

a$  that  would  only  wash  his  body  and  could  not 

IPLANTED.  touch  his  inner  man.     Some  would  read  the  text, 

*  except  a  man  be  born  of  baptism,'  and  of  course 

y  a  process,  t^  this  do6lrine  Old  Testament  saints  could  not 

new  nature|)5|in  the  kingdom  of  God,  as  they  were  not  bap- 

e  old,  nevcr^ljej.      Circumcision    could    not    save   a   man.. 

ated  with  it,<  Ifeither  is  that  circumcision  which  is  outwardi 

it  in  the  be-j^ ,  the  flesh.    .    .    .   Circumcision  is  that  of  the- 

to  it.     Andhjiii-t  in  the  spirit,  and  not  in  the  letter.'     (Rom., 

8,  29.)     No  change  on  a  man  externally  can 
fit.     He  may  apply  much  nitre  and  wash  him- 
with  much  soap,  but  his  leopard  spots  of  sin 
remain.     Nor  will  mere  education,  reforma- 
,  cultivation,  training  of  the  old  nature,  turn 
into  spirit.     *  That  which  is  born  of  the  flesh 
ntial  for  thegilesh; '  it  may  be  decent  or  indecent  flesh,  relig- 
ngdom  (ver.Q^  or  irreligious,  p^'^us  or  profane,  but  still  flesh. 

ome  seeing  this,  and  understanding  it,  have 

asked  what  can  the  '"water'*  mean.''     This 

been  answered  in  several  ways.     Some  say 

the  same  as  the  Spirit;  others  that  it  is  the 

e  as  the  blood,  but  '  there  are  three  that  bear 

ess  in  earth,  the  Spirit,  and  the  water,  and 


is   of  theii 
\  to  look  for^ 

feelings,  toj^^ 
listake  hercj^ 
-How? 

three  thingsj^ 


or    having 
but  diflfcrenti, 
:ee  essentials! 


44 


ORAOS  ANJ>  truth: 


Hi 


..,M  ;i 


the  blood,'  so  that  if  water  was  only  another  wav  jj^ 
of  expressing  either  the  working  of  the  Spirit  o:  j^ 
the  cleansing  of  the  blood,  there  would  be  onh  ^j^ 
two  bearing  testimony  —  the  Spirit  and  the  blooc  /j 
and  the  water  standing  for  either.  We  can  solve  yfi 
the  question  by  asking  what  should  have  comt<'\^ 
into  the  mind  of  Nicodemus  when  Christ  spokt  yii 
of  tuater?  He,  a  master  in  Israel,  knew  of  a  lave:  ^p^ 
where  every  priest  had  to  wash  before  he  couli  the 
enter  into  the  holy  place,  for  no  unwashed  foe  rjs 
ever  trod  that  holy  place.  He,  a  master  in  Israeia^e 
knew  the  book  of  Ezekiel,  and  the  promise  to  b  unt 
fulfilled  in  a  coming  day  to  Israel.  *  Then  will  •; 
sprinkle  clean  ivater  upon  you,  and  ye  shall  bjn  t 
clean:  from  all  your  tilthiness  and  from  all  youof 
idols  will  I  cleanse  you.  A  new  heart  also  wi!evi( 
I  give  you,  and  a  new  spirit  will  I  put  withiai^c 
you.  .  .  .  And  I  will  put  my  Spirit  within  yoiwat 
and  cause  you  to  walk  in  My  statutes;  and  }tj 
shall  keep  My  judgments  and  do  them^  (EzelreJ 
xxxvi.  25,  26,  27.)  r« 

A  teacher  in  Israel  should  have  been  lookint^ 
for  the  antitype  of  temple  and  laver,  and  the  tri 
water  of  purification  sprinkled  to  cleanse  from  dt; 
filement.     He  should  have  been  conversant  wiijj 
the  119th  Psalm,  which  definiteb^  explains  whche| 
the  water  is  (ver.  9)  :  '  Wherewithal  shall  a  youiijj 
man  cleanse  his  way?     By  taking  heed  accordiiC 
to  Thy  word.^ 

The  water  here  spoken  of  by  Christ  and  typifiiirfi 
in  the  Old  Testament,  is  the  Word  of  God,  tl 
embodiment,  the  revelation  of  God's  thoughts.  :j 

Let  us  search  the  Scri[.tureh  as  to  this:  *  Beii 


•  TE  MUST  BE  BORN  AOAIN.* 


45 


mother  way  birn  again,  not  of  corruptible  seed,  but  of  incor- 
the  Spirit  o:  j^ptible,  by  the  Word  of  God,  which  liveth  and 
)uld  be  onh  alideth  for  ever.  For  all  flesh  is  as  grass.' 
nd  the  blooc  ^|  Pet.  i.  23.)  In  our  text  '  flesh '  is  contrasted 
Ve  can  solve  ■vath  the  '  spirit,'  here  flesh  is  contrasted  with  the 
have  comc<|^ord.'  ^The  seed  is  the  Wo7'd 0/  God''  (Luke 
Christ  spoLyiji.  ii).  ^  The  righteousness  which  is  of  faith 
ew  of  a  lave;  s^aketh  on  this  wise,  .  .  .  The  Word  is  nigh 
Dre  he  couktfte '  (Rom.  x.  6-8).  '  Of  his  own  will  begat  He 
iwashed  foorjlwith  the  Word  of  truth'  (James  i.  18).  *  Ye 
ster  in  Israe  a^  clean  through  the  Word  which  I  have  spoken 
Dromise  to  \^\s^^  you'  (John  xv.  3). 

'  Then  will  fThese  all  show  that  the  word  is  used  by  God 
1  ye  shall  bii|ithe  new  birth  in  that  place  where  Christ  speaks 
Tom  all  youc^water  to  Nicodemus,  but  we  have  more  direct 
leart  also  wie^dence  in  Eph.  v.  26,  'That  He  might  san6lify 
I  put  withi^lM  cleanse  it  (the  Church)  with  the  washing  of 
[ter  by  the  Word,^  Thus,  from  Old  Testament 
e,  from  New  Testament  analogy,  and  from  di- 
scriptural  statement  in  both  Old  and  New 
taments,  the  water  in  the  new  birth  is  proved 
e  the  '  Wordof  God:  ,  .  , .;:  .  . 
nd  most  important  it  is  to  see  this.  How  am  I 
n  again  by  the  word?  Water  cleanses  by  dis- 
ement.  Uncleanness  and  water  cannot  occupy 
same  space  at  the  same  moment:  the  water 
laces  the  uncleanness,  and  thus  cleanses.  The 
rd  of  God  does  not  a6t  by  teaching  '  the  flesh,' 
by  displacing  all  the  thoughts  of  '  the  flesh,' 
putting  in  those  of  God. 

he  entrance  of  God's  word  gives  light  (Psalm 

.  130).     Man  was  lost  by  hearing  Satan;  he 

aved  by  hearing  God.     Man,  in  his  natural 


4t  within  yoi- 
tutes;  and  } 
hem:     (Ezei 

been  looki 
r,  and  the  tn 
eanse  from  d 
^nversant  wii; 
explains  whj 
1  shall  a  you ' 
leed  accordii 


ist  and  typhi 
ID  OF  God,  tF 
I's  thoughts. 
to  this:  'Bei 


i 


% 


4« 


GBACE  AND  TRUTH.' 


"ii«i 


FM 


H. 


Adam-standing,  is  a  chaos — nothing  in  him  cai 
meet  or  please  the  eye  of  God  —  he  is  with(.'j> 
form  and  void,  darkness  brooding  over  him. 
When  God,  therefore,  begins  to  re-create  him 
(for  ^  we  are  His  workmanship,  created  in  Christ 
Jesus  unto  good  works,'  Eph.  ii.  lo),  He  say 
*Let  light  be,'  and  light  is;  and  it  is  by  the  en- 
trance of  His  word  that  this  is  done. 

This  word  of  God  judges  everything  in  man; 
it  puts  God  and  His  requirements  before  man 
Human  opinion  is  entirely  set  aside.     By  nature 
we  are  all  apt  to  rest  satisfied  that  there  are  mam    ^\ 
worse  than  we.     If  I  am  lost,  many  will  have  i    m  ^ 
bad  chance,  is  sometimes  said,  and  quite  true,  fo    ^ 
God's  Word  tells  us  we  are  all  guilty,  and,  as  w   c. 
saw  in  a  former  chapter,  *  there  is  no  difference.   ^, 
all  condemned  already,  equally  condemned.   W 
compare  ourselves  with  one  another,  or  accordini 
as  men  are  estimated,  bad,  good,  or  indifferent 
God's  word  comes  like  water,  and  washes  out  al 
our  thoughts  and  opinions. 

*It's  my  idea,'  says  one,  Mf  one  tries  to  live 
good  life,  this  is  all  he  can  do.'  Of  course,  thi 
is  your  idea;  but  all  our  thoughts  are  evil,  an; 
unless  God's  Word  displaces  our  ideas  we  ar 
undone. 

*It's  my  opinion,'  says  another,  *that  we  mui 
just  do  the  best  we  can,  and  trust  in  the  mercy  c 
God.'     Of  course  this  is  your  opinion — but  tl; 
a6lion   of  God's  Word  is  like  water  to  wash  oi^^ 
our  opinions.     The  first  thing  it  tells  me  abo  „TJ 
myself  and  about  all  of  us  is  that  we  are  lost,  tljj^_ 
^>raved,  guilty,  condemned. 


^ 


•  rX.  MUST  BE  BORN  AOAIN* 


47 


in  him  caii 
is  with('i2> 
over  hi  ra. 
;:reate  him 
d  in  Christ 
,  He  say^ 
by  the  en- 

ig  in  man; 
)efore  mar 
By  nature 
ire  are  man\ 
will  have  i 
aite  true,  fo 
J,  and,  as  w 
)  difference 

emned.  W 
or  accordin. 
•  indiffereiv 
ashes  out  a 

ries  to  live, 
f  course,  thi 
are  evil,  ani 
deas  we  ai 

that  we  mu; 
L  the  mercy  c 
ion— but  tl. 
r  to  wash  oi 
,11s  me  aboi 
e  are  lost,  df 


But  more;  the  Word  of  God  brings  in  God's 
lind  about  Himself  instead  of  my  own;  it  lets 
rod  think  for  me,  God  speak  for  me,  God  a6l  for 
le;  it  makes  me  passive,  because  I  can  be  noth- 
ig  else. 

Hear,  and  your  soul  shall  live'  (Isa.  Iv.  3). 
,ife  is  on  its  syllables — man  begins  to  speak,  to 
[ray,  &c.,  when  he  wants  to  be  saved  —  God  says, 
har!  God  is  praying  to  us,  and  should  we  not 
iswer  God's  prayer  before  we  begin  to  pray? 
[e  does  beseech  men  by  us  (2  Cor.  v.  20).  His 
rayer  is  easily  answered.  He  says,  'Will  you 
ive  my  Son?'  and  the  answer  is  '  Tes''  or  'iVb.' 
By  thus  hearing  the  Word  of  God,  and  under- 
standing it  (Matt.  xiii.  23),  we  receive  a  new  life 
from  God  in  which  God's  thoughts  reside,  and  in 
which  they  a6l.  Let  us  now  look  at  the  Spirit's 
work  in  regeneration. 


2. 


THE    SPIRIT. 


I  We  must  be  born  of  the  Spirit —  not  the  Spirit 
art  from  the  Word — not  the  Word  apart  from 
Spirit — not  two  births  —  but  the  one  divine 
jw  birth.     We  see  Spirit  and  Word  as  the  liv- 
"ivater  (  John  vii.  38).     '  He  that  believeth  on 
np,  as  the   Scripture  hath  said,  out  of  his  belly 
s&ill  flow  rivers  of  living  water.     But  this  spake 
of  the  Spirit,  which  they  that  believe  on  llim 
uld  receive.'     This   was    seen    at    Pentecost, 
en  the  rivers  of  living  water  (read  Peter's  ser- 
n,  a  number  of  Old  Testament  quotations) 
ed  out  to  the  salvation  of  thousands,  the  words 


48 


'  OltAOB  A!TD  TRUTB: 


ill 


u 


of  God  carried  home  by  the  Spirit — hence  living 
water;  the  Word  is  the  water,  but  it  is  Ltagnant 
or  dead  without  the  Spirit — Spirit  and  Word 
make  living"  water.  Again,  Jesus  said  (JoHe 
vi.  63),  '  the  Tvords  that  I  speak  unto  you  the} 
are  spirit  and  they  are  life.'  Mere  moral  suasion, 
as  it  is  called,  never  yet  saved  a  man.  This  Wore 
only  operates  as  God's  Spirit  applies  it.  Tk 
vehicle  is  the  Word,  but  the  power  is  the  Spir* 

If  people  are  famishing  in  a  town,  and  we  in- 
tend to  send  supplies  to  them,  we  load  the  van- 
and  waggons  with  bread  and  corn,  and  make  u[ 
a  large  train.  The  entrance  of  these  waggon;  be 
will  bring  life  to  many  a  famished  family,  to  man; 
a  dying  man.  Why  delay,  then?  why  is  the  trai: 
lying  useless  at  this  station  where  there  is  plenty 
We  are  waiting  for  that  powerful  engine  whic! 
will  speed  it  along.  Screw  up  the  coupling,  makt 
all  fast;  and  now  not  only  is  the  feast  ready,  bu 
feast  and  guests  are  brought  together.  Chris 
Himself  is  the  bread,  the  Word  is  the  waggor 
and  the  Spirit  is  the  engine  or  power  that  bring 
Christ  in  the  Word  to  us   poor  perishing  sinner: 

God  made  a  great  feast,  and  bade  many  (Luk 
xiv.  16);  none  came,  and  *none  of  those  me: 
which  Avere  bidden  shall  taste  of  my  supper,'  i 
now  what  God  has  said.  No  merely  invite 
guest  ever  came.  We  preach  'Come;'  we  te 
that  all  things  are  ready,  that  the  feast  is  spreai 
the  door  open,  that  *yet  there  is  room;'  but  t 
man  by  this  mere  invitation  ever  came:  as  or 
has  said,  'God  has  to  fill  the  chairs,  as  well  asti  W 
table.'     Five  yoke  of  oxen  or  a  piece  of  groim 


^y 


•  TE  MUST  BE  BORN  AGAIN: 


49 


!nce  living 
is  stagnant 
and  Word 
said  (Johr. 
o  you  the\ 
)ral  suasion, 
This  Wore 
es   it.     The 
s  the  Spir^ 
and  we  in- 
ad  the  van: 
ad  make  u{  | 
ise  waggon:  | 
[lily,  to  man) 
J  is  the  trail 
re  is  plenty:; 
ingine  whicl  I 
apling,  makf  | 
t  ready,  bu 
ler.      Chris 
the  waggor 
that  brin-^ 
ling  sinner: 
many  (Luk 
those   me 
y  supper,' 
rely   invite 
>me ; '  we  te 
.St  is  spreai 
om;'  but  r, 
ame;  as  or 
as  well  astl 
e  of  grout 


ire  of  much  more  value  to  a  natural  man  than  the 

["ichest  feast  of  God.     God   has  to  provide  the 

losts  as  well  as  the   feast.     If  there  were  no 

Jhrist   provided,   there  would    be    no    feast;   if 

lere  were  no  Spirit  working,  there  would  be  no 

ucsts. 

Te  must  be  born  of  the  Spirit,     Like  pro- 
luces  like.     *  That  which  is  born  of  the  flesh '  is 
|ot  merely  like  ^the  flesh,'  but  is  'flesh,'  and  'that 
rhich  is  born  of  the  Spirit'  is  not  like  the  Spirit, 
>r  is  it  the  Spirit  (that  would  be   incarnation), 
it '  is  spirit,'  and  He  dwells  in  that  which  He 
jgets. 

This  is  something  quite  different  from  'the 
sh'  being  pardoned,  then  taught,  then  toned 
\vn,  pervaded,  and  sanctified  by  the  Spirit, 
e  have  the  man,  the  I,  the  existing  person  with 
divided  responsibility,  'born  agai?i''  by  the 
oughts  of  God  a6ling  in  him  in  power,  and  the 
ind  and  nature  of  God  communicated  to  him 
die  Spirit;  and  this  now  is  the  man's  life,  as 
t|e  Mlesh' was  his  life  before.  No  Christian  can 
%ve  his  standing  'in  the  flesh.'  Alas,  that  ever 
a|iy  of  us  should  walk  in  the  flesh:  'we  are  not 
ii  the  ilcsh;'  alas,  the  flesh  is  in  us  still. 
I A  boat  has  been  sailing  on  the  salt  ocean;  it  has 
C§mc  through  many  a  storm,  and,  half  full  of  the 
iny  water,  it  is  now  sailing  on  the  fresh  water 
p  the  river.  It  is  no  longer  in  the  salt  water,  but 
salt  water  is  in  it.  The  Christian  has  got  off" 
Adam-sea  for  ever.  He  is  in  the  Christ-river 
i^  ever.  Adam  is  still  in  him,  which  he  is  to 
a|prtify  and  to  throw  out,  but  he  is  not  in  Adam. 


50 


GRACE  AND   TRUTH.* 


I 


:ii!Bf 
lit 


( 


b( 
m 
w 

«r 

pe 
mi 

* 

IS 


11  ii 


He  has  now  a  power,  ^nd  a  position,  and  incline 
tion  to  judge  himself.     He  know''>  himself.    ! 
was  at  this  point  that  Paul  exclaimed,  "^I  kno- 
that  in  me — that  is,  my  flesh  —  dwelleth  no  goo 
thing.'     He  is  not  two  persons,  but  in  the  o; 
person  he  has,  and  will  have  to  his  last  hour  her; 
two  natures  diametrically  opposite,  and  a6liv( 
opposing  each   other.      He  now  sees   that   'ti 
flesh,'  lusts  aga'nst  the  *  Spirit/  but  the  Spirit  ai^ 
against  the  'flesh,'  in  order  that  he  may  not  \v;i 
as  he  used  to  ^valk;  that  these  are  c(jntrary,  a; 
therefore  never  can  be  friends,  and  that  he  has 
him,  and  will  have  in  him,  a  foe  that  is  ik  ithcr 
be  trifled  witn   nor  trusted,  but  watched,  warn   Tii 
with,  and  mortifled.  for 

But  his  life  is  in  his  new  nature,     lie  is  nOAv  has 
'partaker  of  the  divine  nature,'  'born  of  Goi  ha 
'an  heir  of  God;'  and  thus  it  is  with  every  o.  ing 
who  is  boni  of  the  Spirit,  Jew  or  Gentile,  for  Gi  ii. 
a6ls  here  in  sovereignty.    Connection  with  Abr  nu 
ham  only  gave  thexii  a  fleshly  standing,  but  a  ne  Hi 
thing  is  needed  by  the  Jew  as  well  as  the  Genti!  Th 
and  is  as  free  to  the  Gentile  as  to  the  Jew.         life 

The  eighth  verse  of  John  iii.  is  a  most  blessiCh 
verse.  In  it  we  poor  sinneis  of  the  Gentiles  ha  li^ 
got  in.  Reader,  never  quarrel  with  the  royal  prcaii| 
rogative  of  God's  grace;  read  Rom.  ix.,  and  s 
that  if  we  do  not  let  God  be  absolute  we  have  can 
chance  of  salvation,  for  we  are  all  equally  'ciisi 
demned  already.'  Praise  His  grace  that  haandl 
now  appeared  to  every  nation  under  heaven,    th; 

But   passing   over    Christ's    testimony  of  tas 
Father,  as   given   in  verses    nine   to   thirtecn^ro 


% 


*  TE  MUST  BE  BORN  AGAIN: 


51 


and  inclina 
himself.  ! 
3cl,  '  I  kno- 
eth  no  goo 
:  in  the  or 
5t  hour  her; 


e«  that  't! 
\Q  Spirit  al^ 
nay  not  wa! 
contrary,  a, 
hat  he  has 


(prophets  had  prophesied,  but  here  is  God  khn- 
self) — let  us  now  look  at 

3. — The  Son  of  Man  lifted  up. 

This,  indeed,  is  our  life.  Christ  said,  *  Ye  must 
and  a6tive  be  born  again;'  but  here  is  another  must  that  He 
mentions,  'As  Moses  lifted  up  the  serpent  in  the 
ilderness,  even  so  must  the  Son  of  man  be  lifted 
that  whosoever  believeth  on  Him  should  not 
perish  but  have  everlasting  life.'  God  says.  Ye 
must^  but  He  also  says,  I  must.  Your  Adam-life 
:  IS  luithci  is  forfeited,  and  you  are  under  condemnation, 
chcd,  warn  *l|hc  Son  of  man  lifted  up  is  the  answer  to  the 
fcfeit.  Satan,  who  has  the  power  of  death,  and 
He  is  nov  l^s  every  man  in  his  power  (for  all  have  sinned), 
jorn  of  Goi  |j||s  been  destroyed  as  to  his  power,  his  head  hav- 
ith  every  0  i|^  been  bruised  by  Christ  on  the  cross.  (Heb. 
mtile,  for  G  ill  14.)  But  Christ  is  now  risen,  and  can  com- 
on  with  Ab  municate  His  life  to  any  one  who  believes  in 
intr,  but  a  ne  Wni,  He  having  satisfied  every  demand  of  God. 

e  new  birth  is  the  communication  of  a  new 

Christ  beyond  the  doom  of  sin  is  that  life; 

list  incarnate  before  His  death  cannot  be  *our 

,'  because  the  judgment  against  the  old  life 

only  be  met  in  death. 

he  *  corn  of  wheaf '  vmst  die  before  the  fruit 
be  produced.  The  rcsurre6tion-life  of  Christ 
erefore  the  new  life  preached  to  the  sinner, 
implanted  in  him  on  his  helieving — a  life 
is  perfe6l,  impeccable,  indestrudlible,  eternal 
he  Christ  of  God  is  —  a  life  that  has  already 
ed  vidorious  over  the  cross  of  shame,  oveT 


as  the  Genti 
ic  Jew.         I 
I  most  blesst 

Gentiles  ha'. 
I  the  royal  pr 
n.  ix.,  and  s 
ite  we  have  :C 
I  equally  '  co' 
ace  that  ha 
er  heaven, 
timony  of 

to   thirteen 


52 


*  OBACB  AND    TRUTH* 


death's  strongest  power — a  life  that  will  ere  long 
swallow  up  mortality. 

The  Spirit  of  God  applies  the  Word  that  speaks 
about  the  lifted-up  Christ  whom  we  receive  and 
rest  upon  for  salvation,  and  this  is  the  new  birth. 
Such  a  life  is  offered  only  to  a  sinner — what  a 
comfort!     No  righteous   man,  no  earth- wise,  no 
rich  man  ever  entered   the  kingdom  of  God  as 
such  —  only  as  justified  sinners.     None  but  re- 
deemed sinners  sing  the  song  of  that  kingdom— 
none  but  those  who,  guilty,  depraved,  lost,  have 
taken  their  place  with  roused  consciences  at  the 
foot  of  the  cross,  and  there  seen  the  lifted-up 
Christ.     All  in  that  kingdom  are  '  new  creatures] 
clothed  in  *  the  best  robe,'  with  the  '  ring,'  and  the 
*  shoes,'  and  *  the  fatted  calf  slain.     What  per- 
fe6tion  is  in  the  Word  of  God  I     The  Word  tells 
me   that  unless  I  am  born  again  I  cannot  enter 
God's  kingdom;  but  the  same  word  tells  me  that 
if  I  am  born  again  (though  only  a  babe  now)  ! 
am  as  sure  of  spending  eternity  with  my  Lord  a; 
if  I  were  with   Ilim.     No  hatred  of  devils,  nt 
enmity  of  the  world,  no  power  of  the  flesh,  shal 
keep  me  out.    We  enter  God's  kingdom  by  beim 
born  again.   We  have  eternal  life  even  now.  \Vi 
have  the  germs  of  heaven  even  here.   We  do  no 
wait  for  that  life;  but  *  he  Jhat  believeth  on  th 
Son  iiATii  everlasting  life'  (vcr.  36). 

We   have  tried  to  shew  thus   briefly  what  i 
meant  by  being  *born  of  water  an'd  of  the  Spirit 
Read  i  John  v.  6 — *  This  is  He  that  came  b 
water  and  blood,  not  by  water  only,  but  by  wat 
and  blood,  and  it  is  the  Spirit  that  beareth  w; 


ro 

rO 
1( 

X 
lor 

M 

rut 

foi 
|e 

>n 


i 
1 


J 


'  TX  MUST  BE  BORN  AQAIN.' 


S3 


ere  long 


\ 


I'M 


at  speaks 
:eive  and 
ew  birth. 
— what  a 
i-wise,  no 
)f  God  as 
e  but  re- 
ingdom— 
lost,  have 
ces  at  the 
I  Ufted-up 
creatures] 
tg,'  and  the 
What  per-  ' 
[VVord  tells 
annot  enter 
:11s  me  that 
abe  now)  ^ 
LTiy  Lord  a; 
devils,  n 
ilesh,  shiv 
Im  by  beiii. 

li\  now.  ^^ 

We  do  ni 
reth  on  th 


jtlv  what  I 
[■  the  Spini 
[iit  came  b, 
|)ut  by  wat 
Ibeareth  wi 


ness,  because  the  Spirit  is  truth.  For  they  that 
bear  witness  are  three ,  the  Spirit^  and  the  water, 
and  the  blood,  and  the  three  agree  in  one.'  (Cor- 
re6t  translation.)  -  ^ 

The  blood  is  for  expiation ;  that  is,  the  Son  of 
man  lifted  up  on  the  cross,  and  His  life  taken  for 
ours.  '  This  is  He  that  came  by  water  and  blood' 
(i  John  V.  6). 
The  water  is  for  moral  cleansing;  that  is,  the 
ord  of  God  applied  in  power  to  our  consciences, 
esus  *came  not  by  water  only '  (that  is  to  say,  not 
erely  a  teacher  of  the  word),  *but  by  water  and 
lood'  (He  came  certainly  as  the  great  teacher, 
ut  also  as  the  great  sacrifice  making  atonement 
far  sin) . 

The  Spirit  is  the  witness  from  the  throne  of 
od  to  the  value  of  that  blood  in  the  presence  of 
od,  and  the  witness  to  our  spirits  by  applying 
e  word  (water),  and  thus  morally  cleansing, 
le  is  also  the  source,  the  framer,  and  the  power 
of  expression  of  every  new  feeling,  thought,  affec- 
tion, or  purpose  in  the  new  creation,  '  and  it  is  the 
Spirit  that  beareth  witness,  because  the  Spirit  is 
truth.' 

These  three  agree  in  one,  meet  in  one  point, 

ork  out  one  thing  in  their  testimony,  and  this  is 

^e  testimony,  that  *  God  hath  given  to  us  eternal 

e,  and  this  life  is  in  His  Son.     He  that  hath  the 

n,  hath  life'  (i  John  v.  ii,  12). 

What  any  sinner,  therefore,  has  to  do  in  this 

w  birth  is  to  look  to  Christ  on  the  cross;  and 

ere  is  he  to  look  to  Him  now  as  crucified  but 

the  Word.     He  is  to  believe  what  God  says 


•'SJT»''S®6ai 


1/ 


54 


*QEAOB  Aim  TRUTHS 


!i«ffliilP' 


W- 


1      1,   ! 

« lilt 

1  ! 

:!    i 

ill  jti^i 
i    I 

1    il 

!j 

■1     !  II  ir'M; 

about  His  Son.  God  says  I  have  given  you 
Christ  (John  iii.  i6).  I  believe  it:  therefore  I 
thank  God.  I  do  not  ask  myself  do  I  feel  it? 
but  God  says  it — I  appropriate  it  as  mine  —  I  be- 
lieve His  Word  by  putting  in  my  name  v^here 
God  puts  His  ^  whosoever.'  In  this  Word  of  God 
w^e  get  the  Spirit's  w^itness — that  is,  God's  testi- 
mony about  His  Son.  God  does  the  work:  we 
believe  the  Word, 

Reader,  are  you  born  again?    You  are  no: 
satisfied  with  yourself.   Nor  is  God  satisfied  witl:    ^i 
you.     You  are  not  satisfied  with  your  estimate  o: 
the  work  of  Christ.   Are  you  satisfied  with  God"    y 
estimate  of  it.^     The  Spirit  has  come  to  tell  cu 
to  us  the  value  of  that  blood.  Faith  does  not  cor,   ^ 
sist  in  my  valuing  it,  but  in  my  accepting  God'  |j 
value  of  it.     God  says,  *  When  I  see  the  blood,    ^ J 
will  pass  over  you.'  ^ 

If  you  do  not  believe  God's  witness,  the  Spir  ^ 
of  God  in  the  Word,  about  His  Son,  you  simp!  ^^ 
make  God  a  liar.  Now  you  must  either  ma! 
yourself  a  liar  or  God.  Do  you  nut  think  that  jj^ 
would  be  the  better  way  ^o  say,  *  Let  God  be  tri  q^^ 
and  every  man  a  liar' — myself  the  first  liar?  .j^^ 
man  does  not  like  to  be  called  a  liar,  but  Gccg 
says,  *  every  man.'  Until  a  man  calls  himself  fj^, 
liar,  he  makes  God  one.  '  He  that  belicveth  iiqj., 
God  hath  made  him  a  liar,  because  he  bclicvcj|g 
not  the  record  that  God  gave  of  his  Son.  Aigg 
this  is  the  record,  that  God  hath  given  to 
eternal  life,  and  this  life  is  in  His  Son.'  As  1(  :^^^ 
as  you  look  within  yourself  for  one  idea,  o^^] 
opinion,  one  thought,  you  are  listening  to  a  li; 


«  TS  MUST  BE  BORN  AGAIN,* 


55 


given  you 
herefore  1 
3  I  feel  it? 
line— ll^e- 
ame  where 
ord  of  God 
God's  testi- 
I  work:  ^ve 

fou  are  no: 
,atisfied  witl 
X  estimate  oi 
d  with  God'i 
le  to  tell  on 
does  not  cor. 


;eptin 


God" 


Call  your  heart  a  liar  at  once  and  simply  take 
God  at  His  word,  receive  His  Son  as  He  has 
given  Him  to  you. 

4   Reader,  art  thou  born  again?     There  was  a 

oment  that  every  Israelite  had  between  being 

itten  and  dying;  that  moment  was  given  Lim  to 

bok  and  live.     That  is  thy  brief  moment  of  life, 

hast  thou  looked  and  lived  ?    God  can  do  no  more 

llian   He  has  done  to  provide  life  for  thee.     He 

ared  not  His  Son  I 

Do  not  look  to  thy  wounds,  to  thy  sins,  and 
ink  thus  to  get  peace.     Try  no  longer  earth's 
ayers,  or  religions,  or  works  of  righteousness, 
ey  are  but  ointments  to  thy  sores,  that  will 
ver  heal,  but  look  away  from  all  to  the  serpent 
the  pole.     The  question  is  not,  whether  thou 
st  great  faith  or  little  faith.     It  did  not  depend 
on  the  length  of  the  look,  nor  the  earnestness 
the  look,  it  was  the  fa(5l  of  looking  that  cured 
„^  I  bitten  Israelite.      Look  and   live  I   thou  hast 

-)  y^^  simpl,  ^ly  Qj^g  brief  y^t  sufficient  moment  of  time, 
t  either  maK  {^^^  how  are  men  spending  this  little  moment? 
jt  think  that  j^^  making  money,  in  indulging  the  lust  of  the 
etGodbe  trig^h^  the  lust  of  the  eye,  and  the  pride  of  life  I 
first  liar  ?  •  In  gathering  together  the  dust  of  their  condemned 
.  liar,  but  Gc  q^\  \^^q  heaps  and  calling  it  riches  I  In  gather- 
:alls  himseli  j^g  the  straws  that  lie  in  their  prison,  and  making 
,t  belicvcth  i  crowns,  and,  madman-like,  playing  at  kings  while 
e  he  believc(|g|th  is  written  as  their  doom;  and  the  door  of 
lis  Son.     A  escape  stands  still  open  I 

^  given  to  Qod  is  standing  over  them  with  this  awful 
Son.'  As  l^  wm-d,  <  Ye  must  be  born  again,*  an<i  this  other 
one  idea,  ^Wondrous  word,  *The  Son  of  man  must  be 
ening  to  a 


I  the  blood, 
ss,  the  Spit; 


1 


li: 


.-IJ!i->'.  'M 


I 


I  IHHH* 


"i!i' 


111 
ifimii  if!' 


i 


i 


!|lii 


Pi 

llllllljjljlll  I 
niiiiiiiiiijii 


ill 


S« 


•  ORAoa  AND  truth: 


u 

fi 

se 
w 

Wl 


LIFTED  UP.'     He  delivered  up  His  Son  to  death, 
What  a  holy  God  I    What  a  just,  righteous,  truth- 
ful God  I     Vv^hen   sin  was   lying  on   the   sinless 
Christ,  He  could  not  let  it  pass.     Do  you  think 
He  will  let  you  pass  now  after  that  awful  day  at 
Calvary?      It  is  there  that  we  read  th<^  doom 
of  sin.     How  shall  we  escape  from  Him  if  \vt 
neglect  His  *so  grea^  salvation?'     For  it  is  not 
v/ith  God  merely  as  a  judge  we  have  to  do;  for 
it  was  His  love  that  planned  and  wrought  the 
whole  redemption  work.     Doubly  bitter  will  be 
your  cup  of  wrath  that  you  have  spurned  the  sal- 
vation of  such  a  God  who  desites  to  be  known  b) 
you  as  LOVE ;  for  in  order  that  any  poor  sinne: 
might  be  born  again,  '  God  so  loved  the  worli 
that  He  gave  His  only-begotten  Son,  that  who  seJ 
SOEVER  believeth  on  Him  should  not  -perish^  bu  wi 
have  everlasting  life.''     (John  iii.  i6.) 

Let  us  suppose  that  you  are  convinced  of  thes 
important  realities;  that  you  are  lost;  that  there  th 
fore  your  first  need  is  a  Saviour,  not  a  teacher 
that  you  have  not  a  nature  capable  of  enjoyin  0^ 
God ;  that  the  new  nature  is  gotten  by  your  beir  pr 
born;  born  again  of  water  (the  word)  and  tl:  ^fl 
Spirit,  but  you  cannot  understand  how  this  comf  ^ 
about.  You  cannot  understand  what  is  meant  t 
looking  to  Christ  as  the  bitten  Israelites  looke 
to  the  serpent  on  the  pole.  Let  me  illustrate 
by  a  conversation  I  had,  one  day,  with  a  m  & 
who  had  been  hearing  the  gospel  preachedj  ai  ^ 
with  whom  I  had  to  walk  some  miles. 

I  began  by  asking,  *  Have  you  ever  thought  ( 
the  great  salvation?' 


•  TE  MUST  BE  BORiT  AQAIK.* 


57 


t>n  to  death,  *Oh  yes,'  he  replied;    'I  have  often  thought 

eous,  truth-  about  it.'     ■• 

the   sinless  *  *  And  are  you  saved  ?' 

vou  think  I  *  Well,  I  could  not  say  that — I  don't  feel  as  I 

wful  day  at  Utould  like.' 

1  th<^  doom  I  *  I  quite  believe  that;  but  do  you  think  any  of 

Him  if  ^vt;  %  could  ever  feel  perfe6tly  right  in  this  world? 

For  it  is  not  %oX  are  you  at  peace  with  God  } ' 

X  to  do*  fbi  I'  I  never  could  say  that  I  am  satisfied  with  my- 

wrought  the  iflf 

litter  will  b  J*  But,  my  friend,  I  did  not  ask  if  you  were.  It 
rned  the  sal-  W>u^d  be  a  very  bad  sign  if  you  were  satisfied 
pth  yourself  But  are  you  at  peace  with  God?' 
I*  Well,  I  never  could  feel  that  I  have  peace.' 

*  But  I  don't  ask  if  you  feel  at  peace  with  your- 
pf;  I  hope  you  never  will.     Have  you  peace 
"thGod?' 
I*  To  tell  you  the  truth,  I  am  not  right.' 

*  How  long  is  it  since  you  began  to  think  of 
pse  things?' 


be  known  b] 
y  poor  sinne: 
d  the  WOELI 
n,  that  WHO 
ot  ferish^  bu 

[6.) 

inced  of  thes 

St;  that  there 


t  a  teacher   m  About  seven  or  eight  years  ago,  in  the  north 
Ireland,  I  was  tirst  awakened  by  a  minister 
jaching  on  ''  2e  mast  be  born  again^''      And 
(ten  since  that  time  I  have  been  trying  to  feel 
d\s  Spirit  working  in  me.' 
And  you  never  have?' 
No;  I  could  not  be  sure.' 
How  could  ever  any  one  be  sure  of  what  was 
with  a  mi  6^^'^-^  "^  within  him,  especially  as  our   enemy 
^'  ^^^t^\^f^A  ai^^^^^"^  'IS  an  angel  of  light?' 

^  er' thought  I  #J^s^s  ^^'^  ^^^  one,  you  remember,  that  said, 
iM  6     «^g  m\x^\.  be  born  again."     "  f)xcept  a  man  be 


te  of  enjoyin 
by  your  bein, 
ATord)  and  tl' 
low  this  comf 
lat  is  meant  1: 
raelites  looke 
ne  illustrate 
a 


>* 

r-^: 


58 


'GRACE  AND   TRUTff,* 


•;.l  liii 


born  of  water  and  of  the  Spirit,  he  cannot  enter 
the  kingdom  of  God."  Now,  at  the  end  of  all 
this  conversation,  Nicodemus  did  not  know  how 
to  be  saved,  but  only  said,  "  How  can  these  things 
be?"  even  when  Jesus  Himself  was  the  great 
Teacher.' 

'  That's  just  where  I  am.' 

*  Now,  what  did  Jesus  do?  He  took  him  away 
to  the  pi6lure-book  for  children,  and  showed  him 
the  picture  of  a  dying  man  looking  away  fron 
himself  to  a  serpent  on  a  pole,  and  thus  obtaininc 
life;  and  told  him  that  "as  Moses  lifted  up  the 
serpent  in  the  wilderness,  even  so  must  the  Sor 
of  man  be  lifted  up,  that  whosoever  believeth  \i 
Him  should  not  perish,  but  have  eternal  life/ 
Now  all  30U  have  to  do  is  to  look  and  live.' 

*  But  that  is  just  what  I've  been  trying  to  do, 
and  what  I  don't  know  how  to  do: —  what  is  it  t( 
look  to  Christ?' 

*  Now  I   can  understand  your  difficulty;  yoi 
cannot  see  Christ  with  the  eyes  of  your  body;  yo; 
cannot  see  Him  in  vision;  you  say  that  you  can 
not  feel  His  presence  within  you;  you  cannot  fee   bci 
that  you  have  faith.'  say 

*  ExaiSlly ;  what  am  I  to  do  ? ' 
'  Allow  me  to  give  you  an   illustration.'    I; 

some  such  words  I  spoke  with  my  friend,  an 
gave  him  the  substance  of  the  following  illustrs 
tion,  which  seemed  to  clear  away  his  difficult} 
and  I  trust,  by  God's  blessing,  it  may  enable  yo 
to  receive  God's  simple  plan,  and  accept  God 
salvation  for  nothing. 

You  have  a  rent — say  £10  a-year  —  to  pa 


1 
I 
i 
I 

a 

ai 

b< 

in 

ar 

io 

be 

o-fl 

ca 

wc 

gel 

asi 

Wh 
re?/ 

1 


III'  :'Mi!lli:!li 


,not  entei 
md  of  all 
enow  bow 
lese  things 
the  great 


•  TE  MUST  BE  BORN  AGAIN: 


59 


:  him  away 
lowed  him 
away  ffoiTi 
s  obtaining 
[fted  up  the 
ist  the  Sor 
beUeveth  ir 
ternal  Ufe.' 
d  bve.' 


aving  to  maintain  a  large   family,  and   having 

een  recently  in  distress  and  out  of  work,  you 

iincl  it  impossible  to  pay  it.     Let  us  suppose  that 

I  was  able,  knew  your  difficulty,  took  pity  on  you, 

|ind  said  to  you, — 

'John,  I  hear  you  have  your  rent  coming  on, 
and  having  had  very  hard  times,  you  will  never 
be  able  to  pay  it.  Now  I  wish  you  to  use  your 
money  for  your  most  pressing  wants,  to  get  food 
and  clothing  for  your  wife  and  family,  and  look 
to  me  for  the  rent.^  You,  knowing  me,  and  hence 
believing  me,  would  go  away  home  with  a  burden 
off  your  mind  and  a  happy  heart.  When  you 
came  home  next  Saturday  with  your  wages,  you 
would  tell  your  wife  to  spend  all  the  money  in 
getting  food  and  clothing. 

'But,  John,'  she  would  say,  'are  we  not  to  lay 
wharis  it  t(    aside  something  for  the  rent.^' 

J 'Oh  no,'  you  would  answer;  'I  met  a  man 
If  horn  I  know,  and  he  said,  Look  to  me  for  the 
^nty  and  I  believe  him.' 

And   thus   weeks    would    go    on,    till    shortly 
ore  the  rent-day  a  neighbour  comes    in    and 

g'John,  I  have  only  got  £5  gathered  for  my  rent, 
Ipd  I  don't  know  what  I'm  to  do.  How  much 
,ve  you?* 

None  at  all.' 

What  I  have  you  nothing  gathered?' 

No,  for  a  friend  of  mine  said,  Look  to  me  for 

rent^ 

And  are  you  not  getting  anxious  about  it?' 

No.' 


rym 


to  do 


?lculty;  yoi 

rbody;yo 

|iat  you  can 

Li  cannot  fee 


itration.'  I: 
friend,  an 
ing  illnstrs 

lis  difficult} 
enable  yc 

iccept  God 


;ar 


—  to  pn'; 


m 


iiiii 


'ilBH!Jt!i'^ 


.  OBAOB  AND  TBUTB.' 


'Why?'  ,.     , 

'  Because  I  trust  him.  ^j 

'Why?'  ,.      ■,.„»  def 

'Because  I  beheve  him.  ;„„ 

'Why?'  ,.,  thi: 

'Because  I  know  him.  ^  ^^^^  yo^  ^ja 

By  and  by  the  ^^ent-da^  comes         ^^^^^^^  ^^  ^^ 

wife^egins  to  ^e  su^P  "^t  Hai^  ju. 

you  have  imphcit  trust  in  w  ^^  ^^^y^  ^^ 

'no  difficulty  in  ""derstandmg  -^        i_^,,^ 
the  rent  means;  and  so,  at  tni^^^^  ^^  ^ 

walk  in  and  '"-^^^iTour  neighbour's  doubt  nat 
to  find  that,  agam  t  al  you         b^^^^  ^^^^^^  ^ 

?|f^^t^CbHni;y:u  have  trusted  my  wo.  w« 

Ld  looked  to  me  f.^^^f;  lustration,  as  1  h.  «,o 
This  is,  of  course,  just  an  u  ^^^^  ^, 

no  doubt  you  are  at  the  PJ^'f  ^„?  ;„  tlie  matt,Do 

willing  to  pay  your  °T^^.f  ^^  be  wilUr.^'.aw 
of  our^alvation  though^  em    ^^^  says,  'L.wa 

are  totally  unable,  so  the  1.  ^^c 

to  Me,  and  ^e  ye  saved.  q^^,^  3    tume 

Christ  on  the  foss  has  ^  ^^^  ^^  ^^,    f 

He  paid  the  fbt  for  the  .mne  ^.^^    ^^^^ 

perfeaiy  right  t*''"^' '  r^^  chafitable  purf  aU 
Les,  and  ^]-'^i  ^J'Zt  Z^  these  will  ncv  . 
but  all  for  the  wrong  encl.  .      alvatio»;■:^^f■ 

Le.     God  -ys,;^-^i-^ti  talents,   mon.n 
then   begin     °   f  f   ?ti„ate  end,  to  glordj  G 
powers,  for  their  legiL  ^^^^^j^     1 

bo  not  try  to  be  holy  m  oider  ^  ^^^^  ^^,, 

would  be  like  the  man  laym      P^^  ^^^  ^^  ^^.^ 
he  could  never  pay.      J-oo'' 


*  TE  MUST  BE  BORN  AGAIN.* 


m 


says  God,  and  then  be  holy,  because  you  are  sure 
oi  salvation  on  the  authority  of  God.  Religion 
hnW  never  save  you — even  pure  religion.  God 
defines  pure  religion  in  James  i.  27:  'Pure  relig- 
iop,  and  undefiled,  before  God  and  the  Father  is 
t^s,  to  visit  the  fatherless  and  w^idows  in  their 
id  even  you;  a^i(5lion,  and  to  keep  himself  unspotted  from  the 
ioubtful,  bii  li^rkl'     By  the  deeds  of  the  law  we  cannot  be 

^ vou  hav!   ||stified;  therefore  by  doing  all  this  we  ^''nnot 

look  to  t}ie  fc  i^  saved.  Religion  is  the  life  of  a  savea  man, 
tinted  hour,  rvk-  the  efforts  of  an  unsaved  man  to  get  saved, 
ind  am  happ  lS|e  do  not  try  to  do  good  in  order  to  get  a  new 
pour's  doubt  aj^ure,  but  we  try  to  do  good  because  we  have 
en  a""ainst  a  r^eived  a  new  nature.  The  work  which  God 
sted  my  wo'  wyl  accept  from  you  is  not  to  the  cross,  it  is  from 
thp  cross  to  the  crown.  Jesus  did  all  the  saving- 
Ltion  as  I  V^^werk.  He  brought  the  cross  to  our  level.  Get 
quite  able  atrsayed  by  looking  to  Him,  and  then  live  to  God. 
t  in  tlie  mattijD|>  not  look  to  the  feeling  of  being  saved — look 
be  \villii''f-C^^^way  from  what  is  being  wrought  in  you  to  what 
3W  says,  '  1^0  was  wrought  for  you.  We  are  not  saved  on 
account  of  the  Spirit  working  in  us,  but  b}' 
d  God's  justicmeans  of  His  work — we  are  saved  on  account 
Men  are  doit>£Christ  dying  for  us.  We  are  not  saved  /br  faith 
r  livin«"  niobut  iJirough  faith.  *Look  to  me  and  be  ye  saved, 
itable  purposalUthe  ends  of  the  earth.' 

these  will  nev    Lie.  doiun  as  a  wounded^  helpless,  ungodly 
r  salvation^  mnner,  and  look  away  from  yourself  to  Jesus 
talents,   mov^^fucijied  for  sin. 
,  to  glorify  (; 

u^  oo\rpfl.      1  Look  unio  :^fe  and  be  ye  saved — 

Look,  men  of  nations  all ; 


be  saved. 


)  for  a  rent  w 
ne  and  be  sa 


Look  rich  and  poor,  look  old  and  youiif|;< 
Look  sinners  great  and  small  1 


62 


*  ORAOB  AND  TRUTE,' 


\m\ 


„,„....il 


Look  unto  M*  and  be  ye  saved-^ 
Look  now,  nor  dare  delay ; 

Look  as  you  are  —  lost,  guilty,  dead  - 
Look  while  'tis  called  to-day ! 

Lack  unto  Me  and  be  ye  saved — 
Look  from  your  doubts  and  fears ; 

Look  from  your  sins  of  crimson  dye, 
Look  from  your  prayers  and  tears  I 

Look  unto  Me  and  be  ye  saved — 
Look  to  the  work  all  done, 

Look  to  the  pierced  Son  of  Man, 
Look  to  your  sin  all  gone  1 


!<S;|j!llin||i".ll, 


w 


^■m 


d 


"^0  you  feel  your  Sins  Ftn'given? 


Our  Assurance, 


«•■»» 


O  yo\xfeel  that  your  sins  are  all  forgiven? 

*  Indeed  I  do  not;  but  I  kncrw  they 
are.*   '''^-' 

*  Now,  I  cannot  understand  that.  How 
can  any  one  know  it?' 

*  If  you  had  wronged  me,  and  I  told  you  that  I 
forgave  you,  would  you  not  know  it? ' 

*Most  certainly;  but  how  can  you  say  that  God 
ever  told  you  that  He  forgave  you  ?  Did  you  just 
feel  at  a  certain  time  something  that  you  thought 
was  God's  voice,  inwardly  telling  you  that  your 
sins  were  pardoned  ? ' 

*J  certainly  did  not' 

iThen  how  can  it  be  ?  I  have  tried  to  get  con- 
vdted  as  hard  as  any  man  could;  I  have  prayed 
for  grace,  for  strength,  for  the  pardon  of  my  sins, 
and  for  the  Holy  Spirit,  and  I  do  not  yet  feel  any 
diflference,  and  I  never  could  feel  as  I  have  heard 
some  men  say  they  have.' 

*J  quite  understand  you;  I  was  for  years  In  the 
same  condition.' 

'Then  how  did  you  get  out  of  it?  I  know  all 
ibout  the  plan  of  salvation,  about  the  work  of 
CJhrist,  and  the  necessity  of  the  Spirit;  that  we 


fl 


64 


♦  GBAOS  AND   TRUTH.' 


must  be  justified  by  grace  through  faith  alone 
without  the  works  of  the  law;  that  the  promises 
are  all  most  certainly  secure  to  them  that  are  in 
Christ;  but  how  am  I  ever  to  know  whether  I  am 
in  Him  or  not?' 

'  I    know   that    you   may   have    heard    some 
Christians  say  they  /eel  they  are  pardoned,  thev 
j^eel  they  are  saved;  but  this  only  tends  to  mis- 
lead.    It  did  mislead  me,  and  I  have  no  doubt  i( 
is  mi:sleading  you.     These  Christians  may  mean 
a  right  thing,  but  they  state  it  wrongly.     I  feci 
happ3'  because  I  know  that  my  sins  are  pardoned: 
and  I  will  shew  you  how  I  know  that  by  and  by: 
but  I  do  not  feel  that  my  sins  are  pardoned.    Let 
us  suppose  a  case.     A  poor  widow  has  no  monev 
to  pay  her  debts.  The  creditor  comes  demanding 
hio  righteous  due.     A  friend  steps  in,  and  says  t( 
the  creditor,  *'  I'll  pay  you  the  widow's  debt; "  he 
puts  down  the  money,  and  the  creditor  hands  hiir 
a  slip  of  paper  on  which  is  written,  '•  Receive 
from  Widow  Blank  the  sum  due,  settled,"  witi 
the   creditors  signature  affixed.     The  receipt  i' 
handed   to   the  widow,  and  she  feels  very  happ 
because  she  knows  that  her  debt  is  paid.     If  yo 
were  to  call  that  day,  and  say  to  the  widow,  ' 
yon /eel  that  your  debt  is  paid?  "  what  would 
say  ? ' 

*  Feel  it  I     What  do  you  mean?     There  is  tli 
receipted  account.     I  don't  feci  that  \i\  paid, 
I  feci  ve^y  happy  because  it  is  paid* 

*  Now,  do  you  not  see  the  diticrence?  1 
feeling  is  all  right,  but  1  do  not  feel  my  sin  ^ 
dontd.     1  know  it,  and  hence  feel  happy/ 


hi' 
10' 


# 

fO' 

t 


"^W 


n 


DO   TO  IT  FEEL    TOUR  SINS  FOBOIVENf 


6s 


ith  alone 

promises 

lat  are  in 

ther  I  am 

ard    some 
3ned,  they 
Is  to  mis-. 
o  doubt  it 
may  mean 
ly.     I  feel 
pardoned; 
)y  and  by; 
oned.    l^et 
J  no  moi 
demanding 
[and  says  tc 
debt;"  he 
hands  hin 
"  Receiv' 
ittled,"  wiu 
t  receipt  i: 
very  happ 
id.    If  y^ 

^idow,  '*!> 
would  siv 

'here  is  th 
paid,  bi 


:ncc?      '1 
my  sin   i 


*  But  does  it  not  say  somewhere  in  Scripture 

at  the  spirit  beareth  witness  with  our  spirits  ?  ' 

'  Now,  from  the  very  fa6t  that  you  spealc  so 

iao-uely  about  "  somewhere  in  Scripture,''  I  fear 

;hat  you  do  not  know  well  what  Scripture  is.  The 

~ible  is  not  a  number  of  texts  strung  together  at 

'andom:  it  is  a  perfe6lly  arranged  whole.     Truth 

1  a  wrong  connexion  is  the  worst  kind   of  error. 

on  find  in  Romans  viii.  i6,this  most  blessed  and 

ondrous  revelation  from  God,  that  "  The  Spirit 

self  beareth  witness  a'  th  our  spirits,  that  we  are 

c  children  of  God."     Mark  carefully,  this  is  not 

iven  as  a  ground  to  know  that  our  sins  are  for- 

Sven;  but  comes  after  the  whole  revelation  of  the 

5*uth  concerning  what  we  have  done  and  what  we 

•e,  and  how  our  responsibilities  are  met.      it 

nies  after  the  triumphant  assertion  of  Romans 

I,  "  Being  justified  by  faith  we  have  peace  with 

od,"  and   that   crowning   triumph    ailer  every 

cstiun  has  been  settled  against  us,  *'  There  is  no 

iidemnation"     (Rom.  viii.  i).     At  peace  with 

|o'l,  and  no  condemnation,  we  now  advance  into 

r  [)eculiar  place  among  the   creatures  of  God. 

,11  c'ls  are  at  peace  with  God  and  have  no  con- 

1) nation,  but  they  are  only  servants.     Here  is 

I   jthing  additional,  ''We  are  sons  of   God." 

inu;  laken  '*.  om  the  swine-troughs,  and  getting 

d  and  raiment,  we  would  therewith  be  content, 

'1  tha^^we  were  in  the  house  at  all,  even  among 

servants.     But  higher  than  servants  are  we 

me,  even  aons.     We   may  well   pause,  and 

is  this  presumption?     Dare   I   say  that  all 

;  ;^s  are  mine?  that  I  am  a  child,  a  son,  an  heir 


66 


•  GRACE  AND  TRUTH* 


of  God?  Yes  I  indeed  3^ou  may;  the  Spirit  has 
been  sent  to  dwell  with  you  and  to  be  in  you,  as 
coming  from  the  throne  revealing  to  your  spirit 
(which  can  now  discern  spiritual  things)  that. 
without  presumption,  you  may  lay  claim  to  the 
title,  the  relationship,  of  son  of  God,  heir  of  God. 
and  joint-heir  with  Christ.  That  Spirit  is  within 
every  believer,  and  seals  only  saved  ones.  He 
quickens  the  unsaved.  God  has  sent  forth  thii 
testimony,  and  he  that  is  a  believer  has  the  ^'testi- 
mony in  himself"  (i  John  v.  lo).  The  important 
point  I  wish  you  to  see  is  this,  that  the  IIolv 
Ghost  is  never  said  to  bear  witness  to  me,  by  anv 
internal  feeling,  that  I  am  at  peace  with  God.  I; 
is  after  a  man  knows  he  is  a  saved  man  that  tlier. 
there  is  a  step  further  shewn  him  —  namely,  that  | 
he  is  a  son.  He  is  not  only  out  of  prison :  he  ij 
set  at  the  table  of  the  King,  whom  he  calls"^^ 
"Abba,"  that  is,  Father.' 

*  I  quite  understand  the  distin(5lion,  but  I  never 
saw  it  before;  but  if  I  could  know  that  I  was  a 
peace  with  God  I  would  be  quite  satisfied.' 

^  Yes,  but  God  would  not;  however,  this  is  tht  | 
first  point  for  you  to  know —  "  being  justified  b 
faith  we  have  peace  with  God,"  not  by  theyiY/- 
ing  of  faith.' 

'  But  don't  some  people  feel  it  while  others 
not?' 

*  Not  at  all.     What  I  am  contending  for  is,  ths 
the  forgiveness  of  sins  is  a  thing  that  can  be  tc 
by  no  one:  and,  unless  the  knowledge  of  it 
founded  on  the  word  of  God,  and  that  alone, 
ev^ry  one,  individually,  it  will   be   sinking  s;i 


1.^ 


I'lK 


DO   YOU  FEEL   TOUR  SINS  FORGIVEN t 


67 


pirit  has 
\  you,  as 
)ur  spirit; 
gs)  that,, 
m  to  thej 
r  of  God, 
is  withinj 
nes.     He| 
forth  this  I 
he  "testi- 
important| 
the   Holyj 
nc,  by  an}| 
ii  God.    lif 
\  that  their 
imely,  thatj 
ison:  he  ii| 
he    calls^ 

)ut  I  never 

It  I  was  a:; 
led.' 

this  is  M 
ustified  b; 
y  the/e'^^' 

others  m 


for  is,  til' 

lean  be  le 

re  of  it 

alone,  t' 

Iking  sar 


llbr  a  death-bed.     Scores  of  anxious  people  have 
)cen  deluded  into  the  idea  that  they  knew  the  gos- 
)el  when  some  pleasing  emotion  passed  through 
their  minds.    When  Satan  sees  people  awakened, 
md  that  he  cannot  keep  them  quiet,  he  takes  his 
stand  beside  the  preacher  of  the  gospel,  and  while 
le  is  inviting  them  to  the  rock,  Satan  pushes  out 
)lanks  of  feeling.     A  drowning  man  will  catch 
jit  a  straw,  and  the  poor  troubled  one  finds  a  little 
[elief  in  resting  on  some  plank  of  quietness  of 
[onscience,  till  storms  rage,  and  then  he  finds 
imself  with  nothing  beneath  him.     I  am  there- 
re  suspicious  when  a  person  tells  me  he  is  "  a 
ttle  better."     If  he  does  not  believe  the  gospel, 
e  has  no  right  to  be  any  better,  and  if  he  has 
ken  the  good  news  to  himself,  he  is  entitled  to 
at  perfeS:  peace.' 
'Then  you  don't  allow  of  any  feeling?' 

*  Most  certainly  I  do :  but  what  am  I  warranted 
feel  ?     If  I  could  tell  you  that  you  were  saved, 
d  you  believed  it,  would  you  not  feel  happy  .^^^ 
'  Of  course  I  would.' 

'This  is  what  I  feel — whenever  I  say  to  my- 
If,  "  I'm  saved,"  don't  I  feel   happy?  and   the 

re  I  realise  that  my  knowledge  that  I  am  saved 
pcnds  only  on  God's  word,  the  more  happy  I 
come.' 

*  Is  there  nothing  about  this  "  feeling  saved"  in 
"e  Bible?' 
^  indeed,  there  is  not.     You  can  easil}'  satisfy 

rself  by  turning   to  a  concordance.     Never 

e  is  the  word  put  beside  "  salvation,"  **  for- 

ness,"  or,  in   fadt,  anything   about   a    man's 


ed 


TSLJJTBJ 


I 


i 


Itc 


peace  with  jrod.  mt  we  find,  in  Luke  i.  77,  thai 
part  of  John  s  caamiission  is  declared  to  be  ''t( 
give  KNCWi-aaftGiE  rf salvation,"  anc^  in  man}'  part 
of  ScriptJire-w^e  find  ~  knowing  our  sins  forgi\  on. 
"  knowing  in  T;«^hom  we  have  believed,"  ''  know 
ing  we  have  passed  fi-om  death  to  life,"  "  know 
ing  w^e  are  born  of  God."     Did  Abraham  feel  1 
was  to  have  a  son  when  he  was  so  old  ?    No !  bt 
he  knew  it.    And  how  did  he  know  it.'*    Becau; 
God  said  it.     He  felt  glad  because  he  knew 
because  lie  believed  what  God  said.     It  is  real: 
because  people  do  not  believe  that  God  mea:     %q^ 
exa(5tly  what  He  says,  that  we  see  lo  many  int 
ligent   men  who  cannot   say  whether   they  1 
saved  or  not.' 

*But  I  have  often  thought  that  I  had  receiv 
Christ  and  trusted  in  Him  alone;  but  I  find  i 
faith  so  incapable  of  producing  effects.* 

*But  did  you  start  saying  ^^I'm  saved,"  bcJi 
trying  to  do  anything?* 

*Oh  no  I  I  was  alw^iys  waiting  for  fruits.' 

*  Fruits  of  what  ?  fraits  of  doubt?  Suppose 
had  got  the  right  fruits,  w^ould  you  then  have 
lieved  you  were  saved?' 

^OhyesI' 

*That  is  tc  say,  you  would  trust  the  fruits  v  w,pi\se  an 
brought  forth  radier  than  God*s  word — not  £Sm  peac 
your  salvation,  but  for  your  knowledge  of  it.  t%oiuiric, 
you  must  be  saved,  and  know  you  arc  Sw.ved,  vipism  an 
fore  one  aoaeptable  fruit  can  be  brought  for;  tilj  J  ]^rl^»y 
else  the  works  are  legal.  All  evangelical  out  f^nd  J  w 
ence  is  done  by  a  fOAn  who  is  saved,  and  v  atijaJ].  j  ^ 
does  it  because  he  k^ws  that  he  is  saved.'     ^^^ivise 


'\ 


.  77?  t^ia; 

o  be  ''t( 

an}'  part 

Drgivon,' 

'*  knoM' 

"  know 

n  feel  1 

No!  bt 

Becauj 

knew  i 

is  real! 

d  mear 

my  inte 

they  a: 

receiv 
L  find 

*"  bvi 

ts; 

pose 
ha\c 


ruits  y 
—not 
fit.  . 
.ved, : 
t  fort!: 
al  ()l)i 
and  V 
:d; 


DO    YOU  FEEL    TOUn  ari^a   «^ 
_______^J^^^^^^Sms  FOHQIVENf  gg 

^     ^"Solute  y  and  JifPnlN?     ^l- 

lake  salvatio/exaaiy  Se  tW.f  "^^ ,   ^°"  «»"■"' 
Pe   could    not   tur/ over  f'^^°"/''« '^ross  did. 

fvrctched  leaf  had  been  turn^^  ^^''^'  '"^  '=»«' 
iaviour.  He  could  not  do  -  '",  reviling  his 
'ere  was  a  nail  through  each  ^.rf',  ^"^  ^°^'  ^"■■ 
in  m  the  way  of  God  Wmn,^^'^'  '"-' '^""'<'  "ot 
■a«  a  nai]  through  his  feet     a  "^™^"''^'  '"°>-  there 

i"  and  realise'tha    there  if  ""^  "?'"  ^°"  ^^and 

^ur  self-righting  aa-vJv  and  ^"'i    ^°"Sh  all 

'ur  carnal   agility    and  ?.       f'"'  *''°"&h  «" 

'thing,  knowing  That  you  ar?^'    '^^''"'■°"    fo'' 

;e  authority  of  fhe  barfwo  d  7f  f''"P'>'  ^ 

:vcr  be  saved.    Wc  do  not  I^  i     ^°'''  >"'"  "''" 

J  iecl,  nor  outward  to  wha     ^^  '."^■■''''  '°  ^^hat 

^"  of  man  lifted  up  Id  fn  T  f  °"~''"'  *"  the 

¥w  well  He  is  pleZd  " -^i!  -     ""^ '  "'•'^'"""t  of 
'Well    T  n  •  /^r^"  ^'th  Jesus.' 
"cil,  1  think  I  see  wh.,t 

clea,.  up  a  real  difficuTtv  r  ^°"  '"'■"""'  "">'  ■' 
^  «ec  if  f  y-,,/  betterS-savedV"/;^'  ^^-^"■"'■'« 
/*./ happy;  but  her;  is  the  n!fK''i'"'S''^-^'"'  or 
am  I  to  know  it?'  ^^'  '''Acuity— 1,,,^ 

feeVcrertodTSt  SerfT  '  "^^^  '^^'"«  to 
"^-^^  and  m;  heart Sn^S'"^  ^""'""^"'l 
irom  peace.  Then  I  beian?.  .  i^'  ""''  '"'■thcr 
'^0'%'ical  question.  I  Cw  a!  ".t'  ""=^  ""'^  '^'^^ 
^a-  ™  and  Arminianism  we'^^if  r,^'''^'  C^'" 
^      knew  its  contents  p^t  :~    ."l"-;^  "^.^^i^ie 


4i 


70 


•  GRACE  AND   TRUTH: 


*But  a  man  cannot  be  saved   apart  from  his 
understanding  ? ' 

*  Most  certainly  not,  no  more  than  he  can  be 
saved  against  his  will;  but  the  eyes  of  his  under- 
standing must  be  enlightened,  that  he  may  bej 
made  willing  to  receive  the  gift  of  salvation  irj 
God's  way.  You  see  if  God  had  made  His  sail 
vation  dependent  upon  education  or  intelle6l,  H| 
would  have  left  the  great  mass  without  the  chanq 
of  salvation  until  they  were  tutored  up  to  tb? 
requisite  point;  but  as  there  is  one  salvation  k] 
high  and  low,  rich  and  poor,  educated  and  igno.. 
rant,  so  there  is  one  method  of  receiving  it,  an| 
of  course  that  must  be  according  to  the  standar. 
of  the  most  unlearned.  Hence  the  truth  of  tk 
remark  that  a  friend  made  to  me,  "  Intellect  neve 
helped  me  to  Christ,  but  it  often  hindered  me." 

'  I  was  trying  to  explain  this  (which  I  beliei 
to  be  of  the  greatest  importance)  to  some  po| 
people,  and  I  tried  to  illustrate  it  in  this  way. 
in  travelling  by  rail,  I  had  a  first-class  ticket 
could  travel  one  part  of  the  journey  in  a  first-clnii 
carriage,  another  part  in  a  second,  and  another 
a  third,  and  the  railway  officials  could  find  ' 
fault;  but,  if  I  had  only  a  third-class  ticket,  I  ni; 
remain  in  the  third  from  beginning  to  end.  Tli. 
in  regard  to  salvation,  the  educated  man  can  co: 
to  the  unviducated  man's  platform;  the  unei 
cated  cannot  rise  to  his:  therefore  it  is  on 
common  platform  on  which  all  men  can  st 
that  God  treats  concerning  salvation. 

*  This  is  the  great  difficulty;  this  is  why 
many  great,  not  many  wise,  and  not  many  no 


n 
s 

n 


DO   TOU  FEEL    TOUR  SINS  FORGIVEN f 


71 


e  can  be 
lis  under- 
3  maybtl 
Ivation  ir, 
;  His  sal- 
:ellea,  Hi 
:he  chanc| 
up  to  thi 
^vation  ibi 

and  igni 
ing  it,  am 
le  standai 
;ruth  of  th 
ellect  nevt 
ered  me." 
ch  I  belie 

some  po. 
lis  way.    ' 
.ass  ticket 
1  a  first-ck 
id  another 
)uld  find: 
ticket,  1  iw 
Dend.    Tlv. 
aan  can  coa 
;   the  unecj 
;  it  is   on 
nen  can  staf 

n. 

lis  is  why 
)t  many  noi^ 


can  afford  to  come  low  enough  among  the  com- 
men  run  of  people,  to  take  a  guilty  sinner's  place, 
receive  a  lost  sinner's  Saviour,  and  rejoice  in  a 
condemned  sinner's  pardon.  This  is  why  Christ 
taught  that  men  had  to  become  like  little  children 
before  they  could  get  into  the  kingdom  of  heaven.' 
'  I  see  the  justice  of  your  remarks;  hut  tell  me, 
ow,  how  am  I  to  get  into  the  Kingdom?' 
*  As  you  said  before,  3'ou  know  that  it  is  of 
race  —  that  is  to  say,  God  is  waiting  to  give  it 
0  you  all  for  nofJiing^  without  a  feeling  in  pay- 
ent,  without  a  prayer  as  the  condition  of  it,  just 
the  widow's  friend  dealt  with  her  debt.  That 
it  might  be  of  grace,  it  was  made  to  be  hy  faith, 
ot  by  attainment  cither  in  inte]le6t  or  feeling. 
his  is  the  impression  that  has  been  sometimes 
left  upon  my  mind,  after  having  heard  the  gospel 
Itatcd  —  that  faith  is  the  condition  which  Gocl 
as  demanded  from  the  sinner,  in  order  that  he 
ay  be  saved  —  that  the  great  Physician  will  heal 
e  most  wretched,  sin-burdened  soul,  but  hv 
ust  receive  faith  as  his  fee.  Now  this,  as  you 
ve  no  doubt  found,  would  be  the  most  difficult 
all  fees  to  procure.  Feeling  is  hard  to  get  up, 
t  faith  is  harder.  Faith  is  the  mere  apprehen- 
n  of  grace  —  thankfully  accepting  what  God 
s  already  freely  given.  Faith  puts  God  in  th'. 
ief  room  as  the  giver,  it  being  more  blessed  !<» 
vc  than  to  receive,  and  lets  him  do  everything. 
n  being  the  silent  and  passive  receiver  of  bless- 
Faith  has  to  do,  not  with  what  I  feel  towar^l 
d,  but  what  God  feels  toward  me,  what  He 
done  ibr  me,  and  what  He  has  told  me.    Faith 


72 


*  ORAOS  AND  TRUTE: 


iosi 


does  not  look  into  its  own  formation  —  it  looks 
out  to  God's  provided  substitute  for  the  sinner. 
Faith  does  not  tell  me  to yeel  that  I  am  converted, 
but  it  fixes  me  dovvm  to  the  Word  of  Go'd.  Faith 
tells  me  to  take  God  at  His  vvrord.  Faith  has  not 
to  do  with  v^hat  I  am  thinking  of  myself,  bad  or 
good,  but  it  lets  God  think  for  me. 

*  Two  things  are  to  be  distinguished,  "salvation'' 
and  the  "  knowledge  of  salvation."  First,  How 
am  I  to  get  saved  ?  and  then,  How  am  I  to  know 
it? 

*  First,  then,  my  salvation  depends  solely  and 
entirely  upon  the  work,  the  person^  of  Jesu^ 
Christ  our  Lord.  (My  salvation  is  supportec 
by  His  work;  His  work  is  supported  by  His 
person.) 

*  Secondly,  the  knowledge  that  I  am  saved  de- 
pends solely  on  the  record,  the  luord^  the  testi- 
mony of  God.  "  He  that  believeth  not  God,  hat! 
made  Him  a  liar,  because  he  believeth  not  tin 
record  (testimony)  that  God  gave  of  His  Son, 
A  man  is  saved  on  account  of  Christ  having  diec 
in  his  place,  the  moment  that  he  accepts  Christ 
he  knows  that  he  is  saved  whenever  he  believe 
the  record  that  God  gave  of  His  Son.' 

^  Well  now,  tell  me  shortly  what  "believingi: 
the  Lord  Jesus  Christ  is."     Of  course   I   believ: 
He  is  able   and  willing  to  save   anybody.   Hi    ifas 
atonement  is  sufficient,  and  His   offer  free  an    m  h 
full;  but  how  is  H'^  to  become  mine.? ' 

*  What  is  it  to  believe  in  a  man?  What  is: 
to  believe  in  a  bank?  You  do  not  believe  in  or 
who  is  in  the  blacklist — but  you  can  look arour 


to  t 
lo 


se 


(aid 
but 

d 
ail 
nn 


DO    TOU  FEEL    YOUR  SINS  FOROIVENt 


73 


-  it  looks 
le  sinner, 
onverted. 
rd.  Faith 
:h  has  not 
If,  bad  or 

galvation'' 
'irst,  How 
I  to  know 

solely  and 

,  of  Jesu? 

supported 

ed  by  His 

1  saved  de- 
L  the  tcsti- 
God,  hatl 
cth  not  tilt 
His  Son.' 
laving  diec 
pts  Christ 
le  believe: 

believing  i: 
t  I  believ: 
ybody,  Hi 
ir  free  an 

What  is 

jlieve  in  or 

look  arour 


iind  say  to  yourself^  "  Well,  I  believe  in  so  and 
So,"  and  it  is  just  the  same  with  Christ:  I  believe 
in  Him — not  merely  in  His  historical  existence  — 
mt  I  trust  Him,  I  receive,  I  rest  upon,  Him  alone 
'^r  my  salvation.' 

^  In  a  word,  then,  what  should  I   do  ?     I  am 
qshing  to  take  God's  wa}^  and  willing  now  to 
lo  it.     When  I  begin   to  go  through  trains  of 
Ihought,  I  feel  I  get  confused,  and  I  should  just 
like  to  know  in  a  sentence  what  my  path  ought 

be.' 
J  '  Take  the  lost  sinner's  place,  and  claim  the 
fst  sinner's  Saviour!^ 

*  Will  the  claim  be  allowed.^' 

*  Yea,  God  commands  thee  to  claim  Him.' 
'Can  I  claim  Him.^*' 
*0nly  a  lost  sinner  can.' 

^  I  am  allowed,  urged,  besought,  commanded 
take  Jesus  as  mine ;  surely  I  have  nothing  to 

)se  —  yea.  Lord,  I  believe  Thee,  Jesus  is  mine.' 
'  I  take  comfort  from  the  fa6l  that  my  sins  were 
lid  on  Christ — I  do  not  feel  they  were  there. 
It  God  says  it — "He  was  wounded  for  our 
knsgressions;"  not  for  those  of  angels  —  they 
id  none ;  not  for  those  of  devils  —  they  can 
laim  no  Saviour;  but  for  those  who  take  the 
\nne7^s  place — "The  chastisement  of  ^^ifr  peace 
[as  tipon  Him."  Therefore  it  would  be  unjust 
lay  it  on  me  believing  in  Him.  He  is  a  real 
Saviour  for  real  sinners.  My  only  qualification 
for  such  a  Saviour  is  that  I  am  such  a  sinner. 
And  now  I  believe  my  sins  are  not  on  me  — 
not  because  I  feel  them  gone,  for  I  do  not,  but 


74 


«  GRACE  AND   TRVTH: 


iiii 


because    God   says    they   were    laid   on  Christ' 
(Isaiah  Iiii.  6). 

Robert  M'Cheync  says,  ^We  must  not  close 
with  Ciirist  because  we  feel  Him,  but  because 
God  has  said  it,  and  we  must  take  God's  wore 
even  in  the  dark.'  We  do  not  jfeel  we  havc 
faith.  We  accept  God's  way  of  dealing  witl 
sin, 

Man  would  try  to  settle  God's  claims.     Got 
Himself  has  settled  the  claims,  and  offers  the  set- 
tled   account    for   nothing.     Man  would    try  ti 
make  his  peace  with  God.     God  has  come  anc 
*  7nade   -peace^  Christ   Himself  becoming  ^  on 
-peace^  and   now  He   ' -preached  ■peace''  for  th 
acceptance  of  all  (Eph.  ii.  14-17).   Most  anxioi 
inquirers   seem   to  think  that  we   have   to   fig!. 
against  ourselves  in  order  to  be  saved,  wherea 
we  tight  against  ourselves  because  we  are  savec 
We  have  a  race  to  run,  but  it  is  not  to  the  cros 
it  is  fi'om  the   cross.     Man's  way  is  to  believ 
because  we  feel:  God's  way  is  to  feel  because-:, 
believe,  and  believe  because  God  has  said  it.  C 
Chalmers  says,  '  Yet  come  the  enlargement  wIk 
it  will,  it  must,  I  admit,  come  after  all  throu^ 
the  channel  of  a  simple  credence  giving  to  t: 
sayings   of  God,    accounted   true    and   faithi 
sayings.     And  never  does  light  and  peace  so  t 
my  heart  as  when  like  a  little  child,  I  take  up  t 
lesson,  that  God  hath  laid  on  His  own  Son  t: 
iniquities  of  us  all.' 

Take  the  lost  siiinet^s  place,  and  claim  i 
lost  sinner  s  Saviour, 


K... 


DO   TOU  FEEL    TOUR  SINS  FOBGIVBNt 


IS 


on  Christ' 

:  not  close 
ut  because 
God's  wore 
I  we  havt 
ealing  will 

aims.     Goc 
fers  the  set- 
ould   try  ti 
,s  come  aiii 
oming  '  oil 
ace''  tor  tli 
dost  anxioi 
tave  to  fig'^ 
ved,  wherea 
/e  are  savec 
to  the  cros: 
is  to  believ 
■I  because  z 
IS  said  it.  D 
-o-ement  wIk 
r^'all  throu^i 
giving  to  tl 
and   taitht 
i  peace  so  t 
.,  I  take  up  t: 
s  own  Son  t: 


'f 


-:sf 


No  works  of  law  have  we  to  boast  — 
By  nature  ruined,  guilty,  lost, 
Condemned  already;  but  iliy  hand 
Provided  what  Thou  didst  demand: 
IVe  take  the  guilty  sinner's  tiame^ 
The  guilty  sinner'' s  Saviour  claim. 

'^o  faith  we  bring.     'Tis  Christ  alone - 
'Tis  what  He  is,  what  He  has  done. 
He  is  for  us  as  given  by  Ciod, 
It  was  for  us  He  shed  His  blood : 
We  take  the  gailty  sinner's  name, 
The  guilty  sinner's  Saviour  claim. 

We  do  noi  feel  our  sins  are  gone, 
But  know  it  from  Thy  word  alone ; 
We  know  that  Thou  our  sins  didst  laj 
On  Him  who  has  put  sin  away: 
IVe  take  the  guilty  sinner's  name. 
The  guilty  sinner's  Saviour  claim. 

Because  we  know  our  sins  forgiven, 
We  happy  feel :  our  home  is  Heaven 
O  help  us  now  as  sons,  our  God, 
To  tread  the  vith  that  Jesus  trod  : 
We  take  the  guilty  sinner'' s  name, 
The  guilty  dinner's  Saviour  claim. 


xnd  claim  i 


JMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


1.0 


II 


I.I 


1.25 


2.5 


lii|28 

■^  i^    12.2 


I   hS,    12.0 


1.8 


14.  III!  1.6 


6" 


V] 


^ 


/a 


% 


W  ^ 
''^. 


Photographic 

Sciences 

Corporation 


"O^..^'^.'^ 


«■ 


33  WE^T  MAIN  STREET 

WEBSTER,  N.Y.  14580 

(716)  673-4503 


4^ 


^  Ms'.- 


'^ 


i 


i«1      ^: 


The  Work  of  the  Holy  Spirit 

Our  Comforter, 


i 
I 
J 


■♦  »♦■ 


|j 


|E  are  not  saved  07i  account  of  the  Holy 
Ghost's  work  in  us;  we  are  saved  b^ 
means  of  xX..  We  are  saved  on  account 
ol'  Christ's  work  for  us.  The  more  the 
Spirit  works  within  us  the  more  shall  we  desire 
that  work  to  go  on;  but  the  work  of  Christ  on 
Calvary  is  finished,  and  this  is  our  resting-place,  | 
our  peace,  our  security.  We  never  can  (or  never  '| 
ought)  here  below  to  get  satisfied  wilh  the  work  | 
of  the  Spirit  wrought  within  us,  but  we  are  satis- 
fied with  the  work  of  Christ  done  for  us,  and  this 
is  eternal  rest,  this  is  faith.  Many  sadly  confuse 
these  two  divine  works.  Anxious  incinirers  are^ 
constantly  looking  within  to  see  what  is  going  on 
there,  instead  of  looking  outward  to  what  was 
done  on  Calvary.  I  wtoh  to  draw  the  reader's 
attention  to  three  most  precious  operations  of  the 
Spirit  of  God  as  seen  in  the  beginning  of  John's! 
Gospel,—  ^        --,,         _ 

First,  Born  of  the  Spirit;  chap.  iii.  5-8. 
Second,  Indwelt  by  the  Spirit;  chap.  iv.  14. 
•     Third,  Communicating  the  Spirit;  ^\\2o^,\'\\.i> 


'l-,'*7';  !  -\*'f^  r.^i-.'^^T? 


TEE  WORK  OF  THE  HOLT  SPIRIT. 


77 


I.      BORN  OF    THE    SPIRIT. 

Many  think  that  regeneration,  or  the  new  birth 
or  quickening,  is  a  process  that  goes  on  subse- 
quent to  justification.  This  is  a  mistake.  Regen- 
eration neither  goes  before  nor  comes  after  justi- 
fication, but  is  at  the  same  time  and  is  an  instan- 
taneous a6l  performed  by  the  Spirit  of  God,  com- 
municating the  life  of  Christ  to  a  man  formerly 
dead  in  trespasses  and  sins  and  having  nothing 
whatever  in  him  that  could  be  transformed  into 
\his  new  creation  which  He  implants.  There 
are  two  errors  against  which  we  must  guard : 

First,  not  recognising  or  acknowledging  the 
Spirit's  special  work  in  regeneration;  and 

Second,  confusing  or  mixing  this  with  Christ's 
work  done  for  us. 

1st,  //  ts  by  a  special  act  of  absolute  grace 
I  hat  we  are  born  again  by  the  Spirit,  *Thc 
wind  bloweth  where  it  listeth,' and  so  the  Jcwisli 
Pharisee  is  compelled  to  allow  God  to  a6t  as  a 
sovereign.  What  would  be  the  use  of  Christ 
coming,  living,  dying  for  sin,  rising  beyond  its 
doom,  and  His  present  intercession,  unless  the 
Holy  Spirit  were  here  applying  to  individuals 
that  work,  that  life  by  the  Word?  It  is  not  His 
influence  merely,  but  Himself,  who  is  now  on 
earth.  It  is  not  His  Word  merely,  blessed  and 
ssential  as  it  is,  but  Himself,  who  applies  that 
Vord.  Look  at  the  feast  in  Luke  xiv.  If  Christ 
ad  not  come  and  died  and  risen,  there  would 
ave  been  no  feast  to  offer,  but  if  the  Holy  Spirit 


7t 


'  GRACE  AND   TRUTH,* 


were  not  here,  none  would  come  to  the  feast. 
So  the  parable  tells  us,  *  Compel  them  to  come 
in;'  and  the  Holy  Ghost  is  the  great  compeller, 
making  them  willing.  This  is  His  special  work 
on  individuals,  not  His  general  work  in  the  world. 
His  work  on  the  world  is  not  in  the  way  o^  mercy 
but  o{  co7iviction. 

In  John  xvi.  8,  we  read,  when  He  is  come  He 
will  rep7'0ve  (e/le^-^et,  literally,  convict  by  proof  to 
its  confusion)  the  world  — 

(i.)  '  Of  sin,  because  the  great  sin  of  which 
God  holds  man  to  be  guilty  is  the  crucifixion  of 
His  Son;  and  the  presence  of  the  Holy  Ghost  is 
the  great  proof  of  man's  refusing  Christ,  for  the 
rejeScd  Christ  has  sent  the  Spirit,  and  His  pres- 
ence is  continually  crying,  *  where  is  thy  brother.?' 
hence  it  is  said,  '  of  sin,  because  they  believe  not 
on  Me.' 

(2.)  '  Of  righteousness,^  If  man  is  an  ungrate- 
ful sinner,  God  is  a  righteous  God,  and  if  sinful 


man  gave  his  Saviour  a  cross  of  shame,  a  righteous 
God  gave  His  Son  a  throne  of  glory.  This  is 
the  great  a6t  of  righteousness  between  God  and 
tho  man  Christ.  *  Sit  thou  at  My  right  hand  until 
I  make  thine  enemies  thy  footstool.'  Ps.  ex.  i. 
The  presence  of  the  Holy  Ghost  on  the  earth  is 
the  proof  of  the  righteousness  of  God.  Christ 
having  perfectly  glorified  God,  God  glorifies  Him 
as  a  matter  of  justice,  crowns  Him  with  glory 
and  honour;  and  we  see  Him,  not  by  the  natural 
eye,  for  Christ  is  not  yet  manifested  on  His  own 
throne,  but  in  the  interval  between  rejection  and 
triumph,  the  Father  in  righteousness  has  set  Him 


'»■--;„  T'  -!r'\-- ~'^r.~ii'.h-7vy-''^^^  ■;"'-»'TY*'^7T',rt,jM,7^T'".j?";3",i»;y^w-T77' 


r^^   WORK  OF  THE  HOLY  SPIRIT. 


19 


p 


down  on  His  throne,  and  sent  down  the  Holy 
Ghost  to  testify  that  He  is  glorified;  therefore  it 
is  said,  ^  of  righteousness,  because  I  go  to  my 
Father,  and  36  see  me  no  more.' 

(3.)  '  Of  judgment^  because,  since  Satan  could 
not  hold  Christ  in  death,  a  power  stronger  than 
Satan's  must  have  appeared,  whose  power  over 
death  must  the  :re  have  been  set  aside  and 
himself  judged,  for  ^  through  death  He  destroyed 
Him  that  had  the  power  of  death,  that  is,  the 
devil.'  The  Holy  Ghost  has  come  to  tell  us  of 
this  great  a6l  of  judgment;  because  the  very  fa(5l 
that  he  has  come  proves  that  Christ  is  risen  and 
is  in  glory;  and  the  fa6t  that  Christ  has  risen 
proves  that  Satan  has  been  judged;  and  since 
Satan  is  *  the  prince  of  this  world,'  the  world  has 
been  judged,  being  set  aside  in  its  chosen  head; 
dierefore  it  is  said,  *  of  judgment,  because  the 
prince  of  this  world  is  judged.' 

Such  is  the  adlion  of  the  Holy  Ghost  on  the 
world  to  its  confusion  and  shame:  but  His  work 
in  quickening  is  quite  a  distin6l  thing.  He  does 
not  work  on  *  the  old  man '  in  me  and  make  it 
better,  and  thus  gradually  save.  He  shews  me 
that  it  cannot  be  mended.  He  shews  me  that  I 
am  *  guilty,'  *  condemned  already,'  *  lost,'  *  alien- 
ated,' '  evil  only,'  *  continually  evil,'  '  without 
God,'  *  without  hope,'  *  without  strength,'  *dead.' 

I  have  heard  men  speak  of  a  .ejiialning  spark 
in  the  bosom  of  the  unregenwrate  that  required 
merely  to  be  fanned  into  a  llame  by  the  influences 
of  the  Ploly  Ghost.  This  is  unscriptural  (read 
Gen.  vi.  5,  &c.).     I  have  heard  such  speak  of  a 


8o 


« GRACE  AND   TRUTH.* 


'11 


seed  of  good  in  every  man  which  the  Holy  Ghost 
cultivates,  and  this  they  call  the  nev^  birth.  This 
is  utter  confusion,  and  an  entire  misconception 
of  the  figure.  Man's  co-operation  in  regeneration 
is  not  required,  because  he  has  no  pov^er  to  co- 
operate. He  is  dead.  ^  That  w^hich  is  born  of 
the  Spirit  is  spirit'  The  work  is  altogether  of 
God.  As  it  was  God  who  in  His  own  heart  be- 
fore the  foundation  of  the  world,  planned  redemp- 
tion, and  as  it  was  God  in  His  Son  who,  eighteen 
hundred  years  ago,  before  we  were  born,  secured 
our  redemption,  so  it  is  God  by  His  Spirit  who 
now,  without  our  endeav  )ur,  apart  from  our 
effort,  applies  this  redemption.  In  fa<5t,  the  first 
thing  God  does  is  to  make  us  willing.  How 
entirely  is  this  work  of  God!  He  was  alone  in 
eternity;  He  was  alone  in  creation;  He  was  alone 
in  redemption;  He  is  alone  in  regeneration  which 
is  merely  redemption  applied.  God  does  not  find 
us  children;  He  makes  us  children.  But  we 
must  look  now  at  another  error. 

2d.  Confounding  the -work  of  the  Spirit  in  m 
-with  Chris fs  work  for  us.  While  the  Spirit  of 
God  is  the  sole  agent,  the  truth  of  God  is  the  sole 
instrument  which  He  employs.  We  cannot  see 
the  Spirit;  we  can  see  the  Word.  We  cannot 
see  His  operations:  we  can  read  His  record  about 
Christ.  No  doubt  it  will  be  merely  letters  with- 
out meaning,  until  He  opens  the  eyes;  but  He 
works  only  in  His  appointed  channel.  He  n^^^ver 
tells  us  to  look  inward  even  to  His  own  operations, 
for  peace,  but  outward  to  Christ.  That  is  the 
nio«t  Spirit-honouring  preaching  of  the  gospel  in 


w\ 


THE  WORK  OF  THE  HOLT  SPIRIT, 


8i 


which  you  hear  most  of  Christ.  Once  I  heard  a 
very  earnest  man  preaching  to  anxious  inquirers, 
and  he  was  dwelling  continuously  and  exclusively 
upon  the  Spirit's  work  —  its  signs  and  chara6ter- 
istics  —  with  the  effe6t  of  confusing  many  of  his 
hearers.  For  who  could  obtain  scriptural  peace 
with  God  from  what  he  felt?  We  get  a  health- 
ful and  heaven-born  conflict  by  marking  the  Holy 
Ghost's  operations  within  us,  but  never  peace. 
This  we  get  by  gazing  at  the  Lamb  of  God  on 
Calvary.  I  thought,  as  I  heard  the  preacher,  '  I 
wonder  if  the  Holy  Ghost  would  preach  in  that 
way  if  He  were  standing  there,'  and  I  immediately 
remembered,  that '  He  shall  not  speak  of  (from) 
Himself,'  *  He  shall  testify  of  Me ; '  that  is.  He  will 
preach  Christ.  *  He  shall  take  of  mine  and  shall 
shew  it  unto  you.'  '  He  shall  glorify  Me.'  This 
is  spiritual  preaching,  because  the  preaching  of  the 
things  of  the  Spirit,  and  as  He  Himself  preaches. 
I  believe  the  more  we  are  depending  on  the 
Spirit's  working,  the  more  we  shall  preach  what 
the  Spirit  wishes  us  to  preach  about,  and  look  to 
Him  to  apply  it.  When  we  begin  to  point  the 
anxious  inquirer  to  the  Spirit's  work,  this  is  not 
how  the  Spirit  Himself  would  deal  with  him. 

If  I  began  to  speak  to  a  working  man  sitting 
down  to  his  dinner,  and  said  to  him,  *  Do  you  know 
the  muscles  employed  in  mastication?' 

*  What's  that?' he  would  likely  say. 

*  Well,  in  eating.'  ; ,   .     .,,.;. 

*  Indeed,  I  do  not."  -  .^j   . 

*  And  you  do  not  know  the  nerves  that  supply 
them  ?  * 


■k-r.  *?■- 


82 


•  GRACE  AND  TRUTB* 


*  Fm  sure  I  do  not' 

*  And  the  beautiful  mechanism  and  arangement 
by  which  the  food  is  converted  into  a  bolus,  and 
introduced  into  the  stomach  ?' 

*  Now  you  are  surely  laughing  at  me.' 

'  Oh  no,  I'm  not,  but  all  that  is  most  true  and 
interesting;  but  tell  me  what  do  you  know?' 

'  Well,  sir,  I  know  that  I  am  hungry,  and  that 
this  is  a  good  dinner.' 

This  would  be  the  common-sense  and  appro- 
priate answer.  Even  the  physiologist,  when  he 
is  hungry,  does  not  think  much  of  hotv  he  eats. 
The  two  great  points  are,  that  he  is  hungry,  and 
that  he  has  a  good  dinner.  Some  are  hungry  and 
have  not  the  good  food,  others  have  the  food 
and  are  not  hungry.  But  the  qualification  for 
enjoying  food  is  not  a  knowledge  of  how  to  eat, 
but  the  being  hungry.  We  do  not  need  to  know 
how  we  are  born  again  in  order  to  be  saved.  We 
do  not  need  to  know  all  or  anything  about  the 
Spirit's  work  within  us  in  order  to  get  peace  | 
(there  were  people,  in  A<5ls  xix.  2,  who  were  be- 
lievers, and  who  yet  said,  '  We  have  not  so  much| 
as  heard  whether  there  be  any  Holy  Ghost'), 
but  we  must  know  about  Christ's  work  ybriis| 
before  we  can  be  saved.  The  greatest  physiolo* 
gist  might  die  of  hunger.  We  might  know  every- 
thing about  the  Spirit's  work,  and  yet  be  lost  fori 
ever,  because  Wc  had  not  received  and  rested| 
upon  Christ  offered  to  us  in  the  gospel. 

We  are  justified  by  faith,  but  the  cxperiencel 
of  what  goes  on  within  me  is  sensation,  and  not] 
faith. 


THE    WORK  OF  THE  HOL  Y  SPIRIT, 


H 


Some  men  seem  to  have  a  difficulty  with  anxious 
souls  (believing  them  to  be  dead),  to  know  w^hat 
to  advise  them  to  do.  It  is  the  Spirit  that  quick- 
eneth.  Some,  therefore,  tell  sinners  at  once  to 
pray  for  the  Spirit,  thinking  thus  to  simplify  mat- 
ters by  reducing  it  to  common-sense  —  as  it 
seems  very  plain,  since  the  Spirit  quickens,  noth- 
ing is  easier  than  to  cry  for  that  Spirit.  But  it  is 
not  so  easy,  for  a  dead  man  cannot  cry.  Some, 
again,  tell  them  to  believe  the  record  God  gave 
of  His  Son^ — to  believe  in  the  Lord  Jesus  Christ. 
I A  dead  man  cannot  speak,  and,  of  course,  a  dead 
I  man  cannot  believe,  so  we  are  in  an  equal  diffi- 
jculty.     Pra3ang  and  believing  are  alike  impossi- 


ble with    the 


unregenerate 


man,  without   the 


ow  evciy-»is'i'"j 


quickening  of  the  Spirit  of  God.  The  great  point 
is  to  find  out  what  we  are  commanded  to  do, 
what  our  duty  to  do.  It  is  to  tell  every  man  the 
good  news,  and  press  him  instantly  to  believe  it. 
It  is  the  Spirit  that  is  the  agent,  but  He  always 
uses  the  truth  as  the  instrument,  the  truth  about 
a  crucified  and  now  risen  Christ.  Faith  does  not 
come  by  feeling,  trying,  nor  praying,  but  by  hear- 
ing. The  moment  I  accept  Christ  as  my  own 
jindividual,  personal  Saviour  who  put  away  my 
in,  I  am  warranted  to  believe  that  I  am  born 
and  the  Spirit  in  the  new  man  will  lust 
gainst  the  flesh  in  the  old  man.  Peace,  indeed, 
have  with  God,  that  is,  Christ,  but  no  peace 
ith  myself  There  is  a  faith  that  is  human,  and 
faith  that  is  Spirit-wrought.  The  plan  is  of 
jod;  the  re^lemption,  the  truth,  and  the  faith, 
re  all  of  God.     But  how  can  I  know  whether  I 


•  ■i-^ 


y'-if> 


'"^jF^'"T^~ 


^' 


84 


*  GRACE  AND   TRUTH.* 


have  God-wrought  faith?  Does  my  faith  take 
hold  of  what  is  going  on  within?  That  is  not 
of  God.  Does  my  faith  take  hold  of,  is  it  taken 
up  with,  what  was  done  eighteen  hundred  years 
ago  on  Calvary,  and  with  Him  who  suffered 
there?  This  is  God-honouring  and  saving  faith. 
This  is  being  born  of  the  Spirit.  The  Spirit  in- 
troduces by  the  truth,  Christ  as  the  life  into  my 
dead  soul.  This  is  quickening,  the  renewing 
of  the  Holy  Ghost.  The  Holy  Ghost  thus  givcc 
a  new  nature. 


mmmk 


t 


II.    INDWELT   BY   THE    SPIRIT. 

In  John  iv.  14  we  read  of  the  indwelling  of  the 
Spirit '  as  a  well  of  water  springing  up  into  ever- 
lasting life.'  This  is  said  only  of  Christians.  The 
Spirit  of  God  dwells  in  none  but  in  those  whom 
He  has  quickened.  And  He  dwells  in  all  whom 
He  has  quickened  (Rom.  viii.  9).  In  some  in 
greater  measure  than  in  others;  but  Mf  any  man 
have  not  the  Spirit  of  Christ  he  is  none  of  His. 
Therefore,  all  who  are  Christ's  have  the  Spirit  I 
dwelling  in  them.  There  is  a  danger  here  in 
separating  Christ  and  the  Spirit  in  us,  as  there 
is  in  regeneration  of  confounding  Christ's  work 
for  me  with  the  Spirit's  work  in  me.  It  is  as 
linked  with  Christ,  a  son  as  Christ  is  a  son,  an| 
heir  as  Christ  is,  that  the  Spirit  dwells  in  the  be- 
liever, even  as  He  dwelt  in  Christ,  of  course  inl 
Him  without  measure.  It  is  thus  we  have  acc^^sJ 
for  through  Christ  we  have  access  by  one  Spiritl 
to  the  Father.    It  is  thus  that  we  can  worship  the! 


TEE  WORK  OF  THE  HOLT  SPIRIT. 


85 


Father  in  spirit  and  in  truth.  This  lesson  he 
taught  the  poor  confessed  sinner  at  Sychar's  well. 
It  is  thus  that  we  are  pra6lically  sanctified^  more 
and  more  separated  from  evil,for  He  is  the*^<?/j'' 
Ghust,  the  *  Spirit  of  holiness.'  It  is  thus  we  are 
comforted  and  guided;  for  Jesus  said,  If  I  go 
away  I  will  send  the  Comforter  (literally  -para- 
clete^ which  includes  much  more  than  comfort) . 
This  same  word  is  used  in  i  John  ii.  i,  for  Christ 
the  advocate  {\\\&x2X\y  paraclete)  ^  one  who  looks 
after  all  our  interests.  And  thus,  as  Christ  looks 
j after  all  our  interests  before  God,  so  the  other 
yparaclete  looks  after  all  our  interests  as  we  arc 
passing  through  the  wilderness,  the  divine  Servant 
leading  us  into  all  truth;  for  here  again  the  truth 
lis  His  channel.  ..i ...       . 

Thus  we  live  in  the  Spirit  (all  Christians  being 

[dead  and  risen  with  Christ),  and  the  exhortation  is 

Ifounded  on  this,  '  Let  us  also  walk  in  the  Spirit ' 

l(Gal.  V.  25),  principally  as  being  conne6ted  with 

Christ  and   the  members  of  His  body,  in  every 

lember  of  which  the  Spirit  dwells.     Wc   are  to 

^alk  in  the  Spirit,  in  the  pra6lical  exercise  of 

rotherly   love,   and   not  be   lualking  as  men, 

'^hatl  are  we  not  men?    No;  we  are  sons  of 

lod  indwelt  by  the  Spirit.     Men  walk  in  selfish- 

less.    The  walk  in  the  Spirit  is  each  esteeming 

Another  better  than  himself^  ^u   .  ii 

Thus  we  are  ^ led  of  the  Spirit'  (Gal.  v.  18). 

ill  Christians  are  led.     This  is  not  an  exhorta- 

jon,  but  a  privilege.     *  For  as  many  as  are  led 

the  Spirit  of  God,  they  are  the  Sons  of  God,' 

id  all  believers  are  sons.     But  though  in  each 


86 


OR  ACE  AND  TRUTH.' 


Christian  the  Spirit  dwells,  the  exhortation  is 
given,  '  Be  filled  with  the  Spirit '  as  with  the  air 
you  breathe,  so  live  in  the  presence  of  glor}^,  in 
the  light,  in  fellowship  with  Father  and  Son,  and 
thus  the  atmosphere  will  be  *  the  Spirit'  He  is 
spoken  of  as 

1.  A  witness,  (i  John  v.  6.)  He  bears  true 
witness.  He  tells  the  truth  concerning  Christ,  He 
is  a  witness  to  Jesus  Christ  having  come  by  water 
and  blood;  and  every  Christian  has  Him  dwelling 
within  him,  as  we  also  see  in  Rom.  viii.  a  wit- 
ness that  we  are  sons.  He  is  the  witness  of  love 
and  accomplished  redemption. 

2.  A  seal.  As  the  goods  are  stamped  by  the 
purchaser  after  they  are  his  own,  so,  after  we  be- 
lieve, we  are  sealed.  Only  sons  are  sealed.  The 
oil  was  put  on  the  blood  of  the  trespass  offering. 
(Lev.  xiv.  25,  28.)  In  the  experience  of  many 
these  go  together:  but  many,  especially  in  Apos- 
tolic days,  though  they  knew  their  sins  were  for- 
given, did  not  know  they  had  eternal  life.  A 
quickened  soul  is  not  necessarily  an  emancipated 
soul. 

3.  A 71  earnest.     He  is  the  earnest  of  our  in- 
heritance— that  is,  part  of  it  that  we  possess  now.  I 
The  Israelites  got  the  grapes  from  Eshcol  while  | 
still  in  the  desert.     In  Rom.  viii.  17,  we  are  chil- 
dren  (the  Spirit  bearing  witness),  and  as  such  I 
sealed;  *but,  if  children,  then  heirs;  heirs  of  God 
and  joint-heirs   with    Christ'     Theiefore,  since 
He,  as  heir,  has  not  taken  the  inheritance,  we  do 
not  have  it,  but  suffer  now,  having  the  earnest  of  | 
the  inheritance,  until  the  redemption  of  the  pur- 


THE   WORK  OF  THE  HOLY  SPIRIT. 


87 


chased  possession.  *  Ourselves  also  who  have 
the  first  fruits  of  the  Spirit,  even  we  ourselves 
groan  within  ourselves,  waiting  for  the  adoption, 
to  wit  the  redemption  of  the  body.'  (Rom.  viii. 

23.;  :^     -<\A'.J  ,,,,., 


III.    COMMUNICATING   THE    SPIRIT. 


}I\ 


In  John  vii.  38,  we  read,  *He  that  believeth  on 
Me,  out  of  his  belly  shall  flow  rivers  of  living 
water.'  Thus  those  who  have  been  quickened, 
and  who  are  indwelt  by  the  Spirit,  are  now  the 
channels  through  which  He  is  ministered  to 
others.  The  waters  once  flowed  from  a  smitten 
rock.  The  water  flowed  from  Christ's  wounded 
side,  and  it  is  only  as  we  are  smitten,  exercised, 
subdued,  that  hese  rivers  will  flow  from  us. 
Onl3^as  we  come  thus  to  Christ  and  drink,  shall 
living  waters  flow  from  us.  Alas !  how  little  of 
the  Spirit  we  see  flowing  from  those  professing 
to  be  quickened  by  the  Spirit.  Is  it  not  because 
we  are  drawing  little  from  the  great  fountain- 
head?  *Let  him  come  unto  Me  and  drink.'  It 
is  truly  through  saved  sinners  tl.  I  God  is  now  to 
send  forth  His  river  of  life.  *The  love  of  God 
is  shed  abroad  in  our  hearts  by  the  Holy  Ghost.' 
I  And  this  love  of  God  we  are  to  pour  out  in  rivers 
in  this  arid  desert  as  witnesses  of  God;  first,  by 
Icarr3dng  the  gospel  to  our  fellow-sinners,  and 
telling  of  that  Christ  whom  we  know,  and  who 
is  offered  to  them;  and,  second,  by  ministering 
love  to  all  the  saints  of  God  in  building  up  and 
comforting  them.     And  it  is  only  as  our  own 


V.1 


88 


*  OMAcx  Aim  TBurm* 


affe6tions  and  tnoughts,  that  is,  all  our  inner  | 
man,  is  filled  with  the  pure  water  from  the  foun- 
tain, that  the  rivers  can  flow.   ^ 

In  conne6lion  with  the  three  operations  of  the  I 
Spirit  of  God  which  we  have  been  considering,! 
namely,  quickened,  indwelt,  and  communicat- 
ing,  we  may  look  —  ist.  At  Christ  himself;  2d| 
At  the  Church  corporately;  3d.  At  each  indi- 
vidual believer, —  -   ■ 

I  St.  As  quickened  by  the  Spirit. 

Christ  was  born  of  the  Spirit.  This  was  His  I 
incarnation  as  we  read  in  the  angel's  answer  to 
Mary  in  Luke  i.  35.  'That  holy  thing  which 
shall  be  born  of  thee  shall  be  called  the  Son  of 
God.'  (Luke  i.  35.)  The  meat-offering  had  to 
be  mingled  with  oil.     (Lev.  ii.  4.) 

The  Church  corporately  in  the  resurrection  of  I 
Christ.  (Rom.  i.  4;  i  Pet.  i.  3.)  He  was  quick- 
ened by  the  Spirit,  as  the  head  of  the  body.  (J 
Pet.  iii.  18.)  -    . 

-  The  individual  h^XiQVQT],  when  the  Spirit  ap- 
plies the  truth  to  his  conscience.  (James  i.  i8.)| 
*  Of  His  own  will  begat  He  us  with  the  word  of 
truth. 

2d.  Indwelt  by  the  Spirit. 

Christ  we  see  sealed  with  the  Spirit  when  ntl 
His  baptism,  the  Spirit,  as  a  dove,  rested  on  Him,| 
The  meat-offering  had  to  ^  i  anointed  with  oil 
fLev.  ii.  4.)     *  Him  bath  God  the  father  sealed.J 
(John  vi.  27.) 

The  Churchy  we  see  at  Pentecost,  not  merelyl 
quickened,  but  formed  into  a  temple  for  God  on 
the  earth :  the  true  temph,  iiiled  with  the  true 


THB   WORK  OF  THE  HOLY  SPIRIT. 


89 


glory.  And  we  see  this  accomplished  in  fulfil- 
ment of  Acts  i.  8.  *  Ye  shall  receive  power  after 
that  the  Holy  Ghost  is  come  upon  3'ou,  and  ye 
shall  be  witnesses  «;2/6>  7ne  (i.)  both  in  Jerusalem 
and  in  all  Judca,  (2.)  and  in  Samaria,  (3.)  and 
unto  the  uttermost  part  of  the  earth.  The  Holy 
Ghost  thus  fell  on, 

1.  The  Jews,  when  they  were  ivaiiing  vn 
prayer  (Acts  ii.  4),  in  obedience  to  Jesus'  resur- 
re6tion  command,  '  wait  for  the  promise  of  the 
Father  which  ye  have  heard  of  Me.'  (Acts  i.  4.) 
They  had  heard  of  Him  in  John  xiv.  to  xvi. 

2.  In  Samaria,  by  the  laying  on  of  the  apostles* 
hands  (A6ls  viii.  17). 

3.  The  Gentiles,  in  the  preaching  of  the  Word 
(A6ls  X.  44).  And  thus  is  the  Spirit  now  given. 
In  this  latter  method  was  the  proper  Gentile  pen- 
tecost  our  pentecost.  Thus  it  is  in  the  preaching 
of  the  Word  that  we  are  to  expe6l  the  blessing 
of  the  Spirit. 

The  individual  is  seen  in  his  sealing:  when 
by  believing  the  record  of  the  witness  he  receives 
his  emancipation,  his  conscious  liberty  and  peace 
with  God,  taking  his  place  as  a  son,  with  the 
Holy  Ghost  as  the  testifier,  and  waiting  with  Him 
as  the  earnest  of  the  inheritance. 

3d.  Communicating  the  Spirit. 

Christ  in  His  ministry  and  prophetic  work  com- 
municated the  Spirit. 

The  Church  is  seen  communicating  the  Spirit, 
in  the  preaching  of  the  apostles,  at  and  subsequent 
to,  Pentecost,  in  the  Scriptures  the;,'  have  lefl, 
and  all  colle6tive  testimony  from  the:.'  day  to  this, 


i' 


90 


«  OR  AGE  AND  TRUTH: 


that  has  been  in  accordance  with  the  Word  of 
God. 

Individuals^  In  the  outflow  of  love  in  our  place,  | 
in  the  wilderness,  as  evangelists,  teachers,  pastors, 
or  in    ay  service  to  God. 

[Each  of  these  words,  Born,  Indwelt,  and 
Communicating,  has  its  opposite  severally  in 
the  three  words  spoken  about  the  Spirit,  Resist, 
Grieve,  and  Quench.] 

I.  The  Spirit  may  be  resisted. 

A6ts  vii.  51:  *  Ye  stiff-necked  and  uncircum- 
cised  in  heart  and  ears,  ye  do  always  resist  the! 


Holy  Ghost.'     This  is  addressed  to  the  uncon- 
verted who  resist  Ilim  as  a  quickener,  \ 

II.  The  Spirit  may  be  grieved, 

Eph.  iv.  30:  *  Grieve  not  the  Holy  Spirit  of 
God,  whereb)7  ye  are  sealed  unto  the  day  of  re- 1 
demption."  This  is  addressed  only  to  saved  people, 
who  can  grieve  H  im  as  an  indwelling  Spirit.  This 
shews  what  a  friend  He  is  to  us.  If  you  had 
comxnittcd  some  great  sin,  your  mother  would 
be  grieved,  your  enemy  would  be  rejoiced.  You 
can  grieve  only  a  friend.  What  a  touching  ap- 
peal, fellow-believer!  What  will  the  consequence 
be?  In  love  He  will  reprove.  He  will  rebuke | 
our  consciences,  until  we  are  consciously  cleansed, 
and  He  can  again  dwell  in  us  ungrieved. 

III.  The  Spirit  may  be  quenched, 

I  Thoss.  V.  19:  *  Quench  not  the  Spirit.'  Manyl 
have  been  perplexed  with  this  text,  thinking  that 
it  had  reference  to  the  indwelling  of  the  Spirit. 
You  may  grieve  Him  thus,  but  no  believer  can 
quench  Him  thusj  *For  they  shall  never  perish;' 


THE   WORK  OF  THE  HOLY  SPIRIT. 


$f 


but  the  next  verse,  *  Despise  not  prophesyings,' 
explains  it.  A  Christian  cannot  quench  the  Spirit 
in  himself,  but  by  refusing  to  allow  Him  to  work 
from  a  fellow-Christian,  he  thus  may  quench  Him. 
It  is  thus  the  Spirit  in  His  communications  who 
may  be  quenched. 

As  He  can  be  resisted  in  His  testimony  which 

lis  His  instrument  in  quicke^ting,  and  grieved  in 

His  person  as  indwelling,  so  he  can  be  quenched 

in  His  gifts  as  communicating  life.     If  I  c'^spise 

the  humblest  channel  that  God  has  formed  and 

filled  to  dispense  His  streams  of  life,  and  put  a 

jsluice  upon  their  flow,  I   stop  His  testimony,  I 

quench  the  Spirit.     It  has  nothing  whatever  to  do 

[with  the  indwelling  of  the  Spirit.  That  can  never 

jbe  quenched;  for  the  foundation  of  God  standeth 

[sure.     But  what  a  solemn  warning  in  this  day  of 

[self-seeking  and  pretensions !     Resist  is  the  word 

ipplied  to  the  unconverted.     Grieve  is  that  ap- 

)lied  to  the  individual  Christian.     .Quench  is  that 

rhich  has  reference  to  the  saints  when  gathered 

together,  waiting  on  the  Spirit. 

The  sin  against  the  Holy  Ghost  has  often  been 
spoken  about.  All  sin  is  against  the  Holy  Ghost. 
What  Christ  spoke  about  in  such  solemn  and 
iwful  words  in  Matt,  xii.,  was  '  blaspliemyixgTixnst 
ihc  Holy  Ghost,'  and  if  the  context  is  looked  at 
[t  will  be  seen  that  this  blasphemy  consisted  in 
jiving  Satan  the  credit  of  doing  what  was  known 
Jo  bo  God's  work. 

Bring  your  ignorance  to  the  Holy  Spirit,  the 
\rcat  teacher,  who  by  his  precious  truth  will 
lad you  into  all  trutK 


9» 


'  GRACE  AND  TRUTH.* 


No,  not  the  love  without  the  blood  ; 

That  were  to  me  no  love  at  all ; 
It  could  not  reach  my  sinful  soul, 

Nor  hush  the  fears  which  me  appal. 

I  need  the  love,  I  need  the  blood, 
I  need  the  grace,  the  cross,  the  grave, 

I  need  the  resunection-power, 
A  soul  like  mine  to  purge  and  save. 

The  love  I  need  is  righteous  love. 
Inscribed  on  the  sin-bearing  tree. 

Love  that  exacts  the  sinner's  debt, 
Yet,  in  exacting,  sets  him  free. 

Love  that  condemns  the  sinner's  sin, 
Yet,  in  condemning,  pardon  seals  ; 

That  saves  from  righteous  wrath,  and  yet, 
In  saving,  righteousness  reveals. 

Love  boundless  as  Jehovah's  self. 
Love  holy  as  His  righteous  law. 

Love  unsolicited,  unbought. 
The  love  proclaimed  on  Golgotha. 

This  is  the  love  that  calms  my  heart, 
That  soothes  each  conscience-pang  within, 

That  pacifies  my  guilty  dread, 
And  frees  me  from  the  power  of  sin. 

The  love  that  blotteth  out  each  stain, 
That  plucketh  hence  each  deadly  sting. 

That  fills  me  with  the  peace  of  God, 
Unseals  my  lips  and  bids  me  sing. 

The  love  that  liberates  and  saves. 
That  this  poor  straitened  soul  expands, 

That  lifts  me  to  the  heaven  of  heavens, 
The  shrine  above  not  made  with  hands. 

The  love  that  quickens  into  zeal. 
That  makes  me  self-denied  and  true, 

That  leads  me  out  of  what  is  old,  ":"^"' 

And  brings  me  into  what  is  new  ; 

That  purifies  and  cheers  and  calms. 
That  knows  no  change  and  no  decay, 

The  love  that  loves  for  evermore, 
Celestial  sunshine,  endless  day. 


'  I 


1 


'// eaven   Op ened! 

Our  Study. 


«•>*» 


*So  He  drove  out  the  man.*  —  Gen.  iii.  24. 

HE  gates  have  closed  that  guard  the  way 
to  the  tree  of  life.  The  flaming  sword 
turns  every  way,  so  that  no  flesh  can 
approach  and  live.  Mar  has  sinned. 
God  is  righteous.  Well  might  angels  weep  as 
they  beheld  such  a  sight.  Heaven  is  shut.  God 
dwells  in  his  secret  place.  Thunders  and  light- 
nincrs  are  round  about  Him.  Clouds  of  thickest 
darkness  hide  Him  from  man.  The  blood  of 
Abel's  Lamb,  the  rejedlion  of  Cain's  first-fruits, 
attest  the  fa6l.  Heaven  is  shut.  The  blood- 
sprinkled  door-posts,  the  thousands  of  altars,  the 
myriads  of  bleeding  vidtims,  the  smoke  ever  as- 
cending from  the  fires  of  judgment,  the  unceasing 
priestly  work,  all  proclaim  heaven's  doors  are 
shut. 

^ut  promise  shone  through  the  dark  cloud  of 
judgment,  and  the  glory  of  One  coming  to  de- 
Hver  was  revealed;  and  while  the  captive  Israelite 
sat  in  his  desolation  beside  the  ruins  of  Chebar  he 
wrote,  *The  heavens  were  opened,  and  I  saw 
visions  of  God.'  (Ezek.  i.  i.)  Thus  we  see 
heaven  opened  concerning, 


94 


'  ORAOB  AND  TRUTH: 


I.    CHRIST   IN   PROPHECY. 

And  it  is  God  who  opens,  it  is  God  who  shews 
the  visions.  The  visions  were  about  the  glory  of 
God  and  his  relation  to  Israel,  the  cloud,  the 
chariot  of  His  glory  then  departing  as  with  wings 
and  wheels  from  His  dwelling  on  earth.  His 
ancient  people  are  seen  scattered  and  broken,  but 
the  heavens  do  not  close  (in  vision)  until  again 
the  glory  of  God  fills  the  temple,  and  besides  the 
whole  earth  is  filled  with  His  glory,  and  heaven 
and  earth  are  finally  united  under  the  righteous 
sway  of  the  Prince  of  Peace,  the  coming  deliverer. 
May  He  hasten  that  glorious  day  I 


if 


2.    CHRIST    IN   OBEDIENCE. 

But  turn  now  to  another  scene,  —  Matt.  iii.  i6.| 
In  Jordan's  waters  stands  a  spotless,  perfe6l  Man, 
in  the  place  where  the  godly  Jews  confessed  sinl 
in  the  baptism  of  repentance.     Grace  (not  sin) 
has  brought  Him  hither,  that  He  might  fulfil  all 
righteousness,  and  when  He  came  as  the  perfefl 
servant  in  the  sinner's  place,  *  Lo,  the  heavens 
WERE  OPENED  unto  Him,  and  He  saw  the  Spirit 
of  God  descending  like  a  dove,  and  lighting  upon 
Him*  and  lo,  a  voice  from  heaven,  saying,  This| 
is  My  beloved  Son,  in  whom  I  am  well  pleased.' 
This  is  heaven  opening  on  Christ  in  obedience. 

Jesus  Christ  was  the  only  perfe6lly  obedient| 
man  that  earth  has  seen.  Never  had  earth  be- 
held such  a  sight,  the  glorious  sun  had  neverl 


*  HEAVEN  OPENED.* 


95 


before  risen  on  such  a  day.  God  is  looking  down 
from  an  opened  heaven  upon  a  Man,  and  on  that 
Man  His  eye  can  rest  with  perfe6t  satisfa6tion, 
perfe6t  complacency.  God  declares  Him  to  be 
His  Son.  As  Man,  He  is  anointed  for  His  work 
with  the  seal  of  the  Father.  The  Holy  Ghost 
descends  on  the  meek,  the  lowly,  the  obedient 
One.  He  Himself  is  the  Person  on  whom  the 
heavens  open.  The  Father  testifies  of  Him;  the 
Holy  Ghost  testifies  of  Him;  the  eyes  of  the  be- 
lieving ones  are  turned  towards  Him.  On  no 
other  object  in  this  God-hating,  God-reje6ting 
world,  could  God's  eye  have  rested.  The  Spirit, 
like  the  dove  of  Noah,  looked  over  all  the  waste 
of  waters,  and  found  no  rest  but  on  the  ark.  He 
was  the  solitary  witness  for  God  in  this  world 
which  He  had  made :  so  if  the  scene  is  an  opened 
heaven  and  God  looking  down  upon  the  earth, 
I  the  sole  attraction  there  is  Jesus,  the  Son  of  God, 
[the  Son  of  man. 

*  It  is  the  Father's  voice  that  cries, 
'Mid  the  deep  silence  of  Ihe  skies, 
This,  this  is  my  beloved  Son, 
In  Him  I  joy,  m  Him  alone.' 

Again,  we  read  of  heaven  being  opened  (John 
i.  51)  in  connection  with 

3.   CHRIST   IN  GOVERNMENT. 

Here  we  have  an  intimation  of  the  future  right- 
eous and  peaceful  government  of  earth  united 
nth  heaven  under  the  Son  of  man — where  Jesus 
iimself  says,  'Verily,  verily  I  say  unto  you,  here* 


«  GRACE  AND   TRUTH.' 


atler  ye  shall  see  heaven  open,  and  the  angels 
of  God  ascending  and  descending  upon  the  Son 
of  man.'  Nathanael,  the  representative  of  the 
godly  Jews,  had  confessed  Him  to  be  the  Son  of 
God  and  king  of  Israel;  and  Jesus  now  told  him 
that  those  who  received  Him,  when  He  was  on 
earth,  should  see  yet  greater  things  than  those 
which  had  convinced  him;  and  further,  they 
should  see  heaven  open,  and  He  who  had  come 
down  to  be  the  Son  of  Man,  the  Man  of  sorrows, 
should,  in  that  name,  be  the  obje6t  of  the  minis- 
try of  God's  highest  creatures.  This  will  be  true 
in  all  its  fulness  to  those  of  Israel  whom  Nathan- 
ael represented,  in  a  coming  day.  Meantime,  we 
see  heaven  open,  and  all  the  ministry  between 
heaven  and  earth  carried  on  through  Him.  Our  I 
thoughts  are  taken  back  to  Jacob  at  his  'Bethel' 
(Gen.  xxviii.  12),  where,  from  his  pillow  of  stone, 
a  ladder  reached  to  heaven,  on  which  angels  I 
ascended  and  descended,  and  we  see  Jesus  uniting 
earth  to  heaven,  for  He  has  been  raised  up  and 
set  at  His  Father's  right  hand;  and  in  Him  we 
are  raised  from  the  grave  of  earth  to  the  seats  in 
heaven,  quickened  together  with  Christ,  raised 
up  together  and  made  to  sit  in  heavenly  places 
in  Him.  The  scene  is  changed,  but  the  obje6t  to 
which  all  eyes  are  turned  is  the  same.  An  opened 
heaven  no  longer  looks  upon  the  Son  of  God  in 
humiliation,  but  upon  that  same  Son  of  rnanl 
uniting  heaven  and  earth,  God  and  His  creature, 
and  on  Him  as  the  obje6t  of  the  ministry  of  thel 
angelic  hosts.  Blessed  time  for  this  poor  groan- 
ing, misgoverned  earth  I    Then  will  be  known  thcl 


'HEAVEN  opened: 


97 


full  power  of  the  Lord  of  hosts,  who  has  said 
that  He  will  'open  unto  you  the  windows  of 
heaven,  and  pour  out  a  blessing,  that  there  shall 
not  be  room  enough  to  receive  it'  (Mai.  iii.  lo). 
Meantime,  we  gladly  take  reje6lion  with  Him, 
until  He  sits  on  His  own  throne,  for  if  we  suffer 
with  Him,  we  shall  rc'gn.  Our  next  spe6lacle  of 
an  open  heaven  is  the  sample  of  what  an  open 
heaven  sees  now  on  earth,  and  our  place  here 
under  the  kings  of  the  earth  who  are  plotting 
against  the  Lord  and  His  anointed.  Heaven  is 
I  opened  on     ■  ,;,,--^  ::^  ,.■.•.  ■    -    /.•>-        ,-  j^. 


4.    CHRIST    IN   THE    GLORY   OF    GOD. 

To  the  reje6led  disciple  (A6ts  vii.  55).    *  Stephen 

being  full  of  the  Holy  Ghost,  looked  up  steadfastly 

into  heaven,  and  saw  the  glory  of  God,  and  Jesus 

standing  on  the  right  hand  of  God,  and  said,  be- 

Ihold,  I  see  the  heavens  opened,  and  the  Son  of 

Iman  standing  on  the  right  hand  of  God.'     Man 

[had  reje6led  Christ;  God  had  taken  Him  to  His 

[own  right   hand.     Man,  in  his  most   inveterate 

latred  of  God,  had  sent  out  of  the  world  the  only 

^erson  in  it  on  whom  God's  eye  could  gaze  with 

:omplacency.      Heaven    can    open    now   upon 

lothing  on  this  earth.     When  it  opens  it  is  itself 

^le  scene;  but  the  object  to  the  mind  of  God, 

ind  to  the  believer  full  of  the  Holy  Ghost,  is  still 

[he  same  Jesus.    Stephen  was  being  sent  after  his 

laster.     The  Third  Person  of  the  Trinity  in  him 

^as  being  rejected  as  the   Second  Person   had 

)een  at  the  cross.     The  Son  of  man  would  still 


!f^ 


i 


98 


« an  ACE  AND  truth: 


stand  to  return,  until  his  testimony  had    been 
reje6led;   He  is  now  set  down  waiting  till  His| 
enemies  are  made  His  footstool.     What  a  glori- 
ous sight  to  the  believer  in  testimony,  in  rejec- 
tion, in  martyrdom!     He  sees  not  the  stones,  hei 
hears  not  the  derisive  shout,  he  beholds  not  the 
fiendish     gesture,    *  he    sees     heaven     opened:\ 
(Heaven  opened  o;^  Jesus;  it  opens  to  us.)     So 
it  is  with  us  now:    whatever  enmity  of  men  or 
devils  may  be  around  us,  faith  now  sees  heaven 
opened  and  Jesus  at  the  right  hand  of  God  for  us. 
It  IS  no  longer  the  eye  of  God  delighting  to  look 
through  an  opened    heaven    upon    His   Son  on 
earth,  it   is  the  Christian   himself  looking  from 
earth  into  an  opened  heaven,  and  seeing  all  the 
glory  of  God,  and  better  than  all  the  glory,  and| 
above  the  highest  of  even  God's  heavenly  glories, 
*the  Son  of  man,^  there  for  him. 

Never  before  had  such  a  sight  been  seen,  a  I 
glorified  Man  at  God's  right  hand.    Prophets  had 
spoken  of  it  —  but  here  is  the  fa6l.     Glory  was 
native  to  heaven  —  but  now  we  see  the  Son  of\ 
man  in  the  glory  of  God.     What  a  gospel  for 
every  sinner,  for  every  son  of  man,  did  Stephen 
preach,  when,  filled  with  the  Spirit,  he  told  out 
that    heaven  was  opened,  itnd  the  Son   of  man] 
there!     Is  my  reader  a  weak  and  trembling  one, 
and  can  hardly  dare  to  think  that  he  is  saved,  andl 
quite  conscious  that  he  has  never  been  filled  with 
'  the  Holy  Ghost?     Listen  to  the  glorious  good 
news  that  God  Himself  has  commanded  to  be 
told  to  every  one;  heaven  is  opened — the  veil  is 
rent  —  God's  hand  has  done  it;  not  open  now  for 


*  HEAVEN  OPENED.* 


99 


[God  to  look  on  us  merely,  but  open  for  us  to  look 

jupon  God.    The  gates  of  Eden  have  been  opened 

Christ  is  the  Door  —  and  further,  the  Son  of 

lan  is  there.     As  Son  of  God  He  never  required 

to  leave,  and  go  back  to,  that  glory;  but  as  Son 

)f  man  He  never  would  have  been  there  unless 

fod  had  been  vindicated  —  God  had  been  glori- 

ied  in  the  putting  avv^ay  of  sin  —  sin  that  lay  upon 

lan  —  the   sin   of  the  world.     *  It   is   finished.' 

'his  is  God's  good  news;  a  quickened  sinner,  an 

)pen  heaven,  and  an  exalted  Suostitute!     This  is 

ihe  ground  of  my  peace.     Not  what  \feel —  not 

|the  suppression  of  God-dishonouring  thoughts  — 

lot  success  in  the  conflict  —  not  growth  in  grace 

not  the  feeling  of  an  indwelling  Spirit  —  not  a 

growing  more  like  God  —  but  the  sure  testimony 

)f  God  to  an  open  heaven  and  the  Son  of  man 

before  Him.     What  more  do  we  need  than  what 

Jod  has  done?    The  tombs  are  rent  as  if  to  show 

[hat  the  sinner  is  to  meet  God  now  in  life,  in 

resurredlion,  therefore    Stephen,  a  poor  sinner, 

Stands  filled  with  the  Holy  Ghost.     The  veil  is 

rent  to  show  that  the  way  into  the  holiest  of  all 

Is  now  made  manifest,  therefore,  heaven  is  open 

|o  the  believing  sinner.     The  Lord  is  risen,  and 

Is  at  the  right  hand  of  God,  and  He  is  there  the 

jon  of  man  for  me.    An  unveiled  God,  an  opened 

[omb,  a  glorified  Son  of  man  —  what  more,  dear 

rembling  soul,  do  you  want?     The  natural  eye 

las  never  seen  \}i\\^\  faith  alone,  by  the  Holy 

rhost,  beholds  such  a  glory.     Light  from  earth 

Jas  never  pierced  the  midnight  darkness  in  which 

"»od  is  enveloped.     The  flaming  sword  still  turns 


roo 


•  GRACE  AND   TRUTH* 


every  way  to  guard  *  the  tree  of  life,'  but  wherel 
it  fell*  there  is  no  entrance  into  Paradise  but  b( 
the  Door.  There  is  no  mercy  to  sinners  but  ii 
Christ.  The  world  knew  not  the  darkness  ic| 
which  God  wrapped  His  Son,  when  on  the  crossl 
He  was  dealing  with  sin.  The  last  hour  of  lightl 
the  world  had  was  spent  in  wagging  their  headsl 
at,  and  spitting  upon  the  Light  of  Life.  No  un{ 
quickened  man  saw  Jesus  in  resurre6lion  (Adsl 
X.  41).  Faith  alone  can  see  Jesus  thus;  the  selfj 
emptied  sinner  alone  can  rest,  where  God  ha 
found  rest,  in  the  glorified  Son  of  man. 

Again  we  see  heaven  opened.  In  A6ls  x.  iiJ 
Peter  '  saw  heaven  opened,  and  a  certain  vessel! 
descending  unto  him  as  it  had  been  a  great  sheet,! 
knit  at  the  four  corners,  and  let  down  to  the  earth,] 
Heaven  is  opened  to  explain  the  mystery  of 

.  •  5.    THE    CHURCH    FORMED. 

The  Church  of  God  had  been  hid  in  God.  Ii 
is  not  according  to  earthly  and  Jewish  distin6lionsl 
of  clean  and  unclean.  It  is  not  according  to  thel 
thought  that  the  Moabite  and  Ammonite  shoulil| 
not  come  into  the  Israelitish  congregation  of  God] 
This  was  true  (Neh.  xiii.  i)  —  is  true,  and  everf 
shall  be  true.  But,  here  is  something  new.  Thel 
middle  wall  of  partition  is  broken  down,  and  there| 
is  neither  Jew  nor  Gentile.  This  was  never  re 
vealed  nor  prophesied  about  before.  The  Gentilel 
was  to  be  blessed,  but  mediately  through  the  Jewj 
and  that  will  yet  take  place.  Peter  saw  clei 
and  unclean  on  an  equality,  not  the  unclean  bene 


1^ 


HEAVEN  opened: 


lOI 


Dut  wherJ 
se  but  b\i 
irs  but  iJ 
Lrkness  iJ 


fited  by  the  clean.  Those  that  were  far  off,  and 
those  that  were  nigh,  that  is,  the  Jews,  nationally 
separated  to  God,  and  the  Gentiles  outside  of 
God's  calling,  all  now  stand  equally  guilty,  and 
the  crossB  equally  to  be  blessed  by  God.  To  Peter  had 
ur  of  lighiB'^^ecn  given  the  Keys  of  the  Kingdom  (not  of  the 
leir  headsB Church),  and  he  opened  the  door  first  to  the 
No  un-Bjt^^'s  in  his  sermon  in  A6ts  ii.  at  Pentecost;  and 
tion  (AdsBthen,  after  this  heaven-given  vision,  to  the  Gen- 
. .  the  selmtiles,  in  the  person  of  the  centurion  ( A6ls  x.  44) , 
J  God  hasB^"^^  since  the  door  has  thus  been  opened,  equally 
to  both,  no  national  distin6tion  recognized,  this 
A6ls  X.  iiB^ey  ^s  no  longer  necessary.  We  now  have  the 
tain  vesselBHoly  Ghost  sent  down  from  heaven.  This  i:^ 
rreat  sheefthe  vision  of  the  true  dwelling  place  of  God  on 
]  the  earthfthe  earth  —  the  body  of  Christ.    The  middle  wall 


ivy  of 


God 

listi 
ing 


dte 


on 


f  partition  between  Jew  and  Gentile  was  broken 

own,  and  His  servants  were  sent  to  gather  out 

f  every  nation,  kindred,  and  tongue.  His  Church, 

hich  is  to  consist  of  all  kinds  of  saved  sinners, 

at  in  the  ages  to  come  *  He  might  show  the  ex- 

n6tionsB5eding  riches  of  His  grace.'     May  we  be  thus 

iving  on  Christ,  and  thus  doing  His  will  —  part- 

ers  in  His  work  of  ingathering  now,  soon  to  be 

ith  Him  in  the  glory  above  I     For  again  do  we 

^e  heaven  opened  on  ' 


of 


and  e^ 

lew.    Thel 

and  there! 

never  re 


■^i-. 


6.    THE   CHURCH   SEATED. 


Ihe  Gentile!  *  After  this,  I  looked,  and  behold  a  door  was 
••h  the  JeAvfcened  in  heaven.  And  the  first  voice  which  I 
'  saw  cleanBard  .  .  .  said,  Come  up  hither,  and  I  will  show 
llean  bene#ee  things  which  mast  be  hereafter  (Rev.  iv.  * 


'  m 


mi 


■'■■i* 


/ 


1 02 


^ar^ ACE  AND  truth: 


I,  &c.)  '  In  the  apocalyptic  vision,  John  had 
seen  th<i  Son  of  man  in  glory,  as  the  first  of  the 
tl  roe  great  divisions  of  the  vision  (Rev.  i.  19). 
He  had  also  seen  God's  Church  history  —  'the 
things  that  are'  —  the  second  great  division,  ini 
the  history  of  the  seven  Churches  (Rev.  ii.  iil.). 
And  he  is  now  to  behold  *  the  things  which  must 
be  hereafter'  as  the  third  division.  But  thc| 
Church  represented  in  the  throned  elders  hasi 
been  caught  up  (i  Thess.  iv.),  and  is  now  seen 
seated  with  Christ  on  thrones  (Rev.  iv.)  before 
all  the  judgment  is  poured  out.  They  shall  judge 
the  world.  They  are  like  Abraham,  the  friem! 
of  God,  apart  lium  Sodom,  hearing  all  that  is  t(i| 
fall  on  Sodom.  This  is  what  we  are  waiting  for 
to  be  caught  up  to  meet  the  Lord  in  the  air,  and! 
to  be  set  with  Him  on  His  throne  (Rev.  iii.  2i),l 
What  a  contrast  to  the  martyred  Stephen !  This! 
is  the  Church  triumphant,  that  was  the  Churcli| 
militant.  Well  may  we  praise  the  Lord  for  1 
little  glimpse  into  an  opened  heaven,  for  Hel 
would  have  our  hearts  to  rest  on  the  blessed! 
thought  that  we  shall  be  enthroned  around  thJ 
crowned  Jesus,  before  He  comes  to  execute  Hiij 
wrath.  For  this  is  not  all:  —  Again  heaven  \vi 
be  opened,  not  in  the  vision  of  prophecy,  not  on 
the  meek,  lowly  Jesus,  not  on  His  suliering  peopl 
nor  to  show  His  calmly  seated  Church,  but  t(j 
show 


7.    CHRIST  AND   HIS   SAINTS   IN  JUDGMENT- 

He  comes  with  myriads  of  His  saints.     Chrisl 


*  HEAVEN  OPJSNED.* 


103 


with  the  Church  is  now  seen  rising  up  in  the 
exercise  of  judgment,  as  John  says  in  Rev.  xix. 
II — '  1  saw  HEAVEN  OPENED,  and  behold  a  white 
horse;  and  He  that  sat  upon  Him  was  c?:iied 
Faithful  and  True,  and  in  righteousness  He  doth 
judge  and  make  war.  His  eyes  were  as  a  flame 
of  fire,  and  on  His  head  were  many  crowns:  and 
He  had  a  name  v^itten,  that  no  m.an  knew  but 
He  Himself  And  He  was  clothed  with  a  vesture 
dipped  in  blood:  and  His  name  is  called  the 
Word  of  God  (John  i.  i).  And  the  armies  in 
heaven  followed  Him  upon  white  horses,  clothed 
in  fine  linen,  white  and  clean.  And  out  of  His 
mouth  goeth  a  sharp  sword,  that  with  it  He 
should  smite  the  nations:  and  He  shall  rule  them 
with  a  rod  of  iron;  and  He  treadeth  the  wine- 
[  press  o{  the  fierceness  and  wrath  of  Almighty 
God.  And  He  hath  on  His  vesture  and  on  His 
[thigh  a  name  written  KING  OF  KINGS,  AND 
LORD  OF  LORDS.^'  Such  is  the  awful  open- 
jing  of  Heaven  upon  a  God-dishonouring  earth 
when  the  reje6led,  crucified  Son  of  man  shall 
disperse  the  midnight  darkness  in  which  this 
earth  is  wrapped,  by  the  flash  of  His  judgment- 
sword.  That  funeral  pall  of  blackest  dye  which 
has  hung  over  this  doomed  world  from  the  sixth 
hour  of  that  most  awful  crucifixion  day  shall  be 
|torn  asunder  by  His  hand  when  He  executes 
[judgment.  Then  will  be  seen,  not  the  deluge 
[of  water,  as  when,  in  Gen.  vii.  11,  the  windows 
lof  heaven  were  opened,  but  wrath  from  heaven, 
[the  wrath  of  the  Lamb.  What  a  day  I  what  a  re- 
ality I     The  boo!:  of  mere}  closed!  Christ  risen 


il; 

r 


104 


«  GRACE  AND  TRUTH: 


up  1  the  door  shut  I  The  sword  unsheathed !  How 
*;he  scene  is  changed  I  No  longer  humiliation-- 
no  longer  angelic  ministry  —  no  longer  His  mar- 
tyred followers;  but  His  fierce  vengeance^ — His 
own  right  hand  —  His  own  sword  girt  on  His 
>:btgh  —  His  now  triumphant  co-heirs  riding  forth 
in  vidlory,  and  breaking  to  pieces  all  before  Him. 
Still  the  objeft  is  Jesus,  the  Word  of  God.  For 
it  is  Christ  Ilimcclf  who  is  our  study,  let  Him  be 
on  earth,  in  heaven,  or  joining  earth  to  heaven, 
reje6led  or  reigning,  suffering  or  subduing.  That 
same  pierced  brow  which  wore  the  thorny  crov/n 
is  now  to  be  decked  with  many  crowns,  for, 

*  The  crowns  that  are  now  round  the  false  one's  brow 
Shall  be  worn  by  earth's  rightful  Lord.* 

That  same  pierced  hand  shall  draw  the  sword 
from  its  scabbard ;  those  same  wounded  feet  shall 
press  the  snowy  clouds,  and  *  every  e3^e  shall  see 
Him,  and  they  also  that  pierced  Him:  and  all 
kindreds  of  the  earth  shall  wail  because  of  Him.' 
God  Himself  breaks  the  silence;  everything  is 
now  felt  by  every  one  to  be  real.  The  oft-re- 
jetted  Christ  is  seen  to  be  real;  the  scorned  judg- 
ment is  seen  to  be  real;  an  open  heaven  is  seen 
to  be  real ;  an  eternal  hell  is  seen  to  be  real ;  the 
winepress  of  the  fierceness  and  wrath  of  Almighty 
God  is  seen  to  be  real ;  the  wrath  of  the  Lamb  is 
seen  to  be  real. 

Flee  fro  tn  the  wrath  to  come,  and  study  yesm 
tuho  has  opened  heaven,  andtvho  is  all  the  glorj 
within  an  opened  heaven. 


HEAVEN  opened: 


%■'• 


1^5 


Heaven  was  opened — Jesus  came; 
He  revealed  the  Father's  name. 

Took  our  place  to  bear  our  load, 
God  has  owned  Him  from  above, 
Sent  the  Spirit,  like  a  dove, 

Sealed  Him  and  with  Him  abode; 


-Matt.  iii.  xa 


Heaven  is  opened  —  Lo !  we  see 
Christ  who  died  upon  the  tree 

Joining  earth  to  heaven  above  — John  i.  51. 
Angels,  servants  from  the  throne, 
Blessings  bring  through- Him  alone : 

Richest  tokens  of  His  love. 


Heaven  is  opened — glorious  day 
Jesus  hath  put  sin  away ; 

Men  of  every  tongue  and  race, 
Jew  and  Gentile,  bond  and  free, 
All  are  wc'^'ome  equally,  —  Acts  x.  11. 

All  may  share  God's  matchless  grace. 

Heaven  is  opened —  Christ  has  gone 
Into  heaven.  His  work  is  done  ;  ^ 

Him  we  follow,  Him  alone.   ,  . 
He  whom  men  have  crucified, 
Son  of  man  now  glorified,  —  Acts  vii.  55. 

Sits  upon  His  Father's  throne. 


.  'f^.X* 


Heaven  is  opened  —  on  the  throne 
See  the  One  whom  men  disown  —  Rev. 

Now  the  judge  of  quick  and  dead. 
Lo!  the  temple,  Christ  the  light,  ' 

He  who  by  His  wo.idrous  might         <-'i 

Bruised  for  ever  Satan's  head. 


IV.,  r 


Heaven  will  open  yet  again  —  Rev.  xix.  11. 
We  with  Him  shall  judge  and  reign. 

Every  eye  shall  see  His  face, 
Proud  rebellious  men  shall  quail, 
Nations,  kindreds,  all  shall  wail, 

All  who  scorned  His  truth  and  grace 


Triumph   and  ConfliSi. 

Our  State* 


<•«>> 


': 

f 

1 

! 

S  SORROWFUL,  YET  ALWAYS  REJOICING.' 

—  Such  was  Paul's  experience  (2  Cor, 
vi.  10).      The   saved  man   is   a  great  I 
mystery  to  the  unsaved;  happy  j^et  sad;| 
triumphing,  yet  troubled;  having  no  sin  on  him, 
and  yet  having  sin  in  him;  having  no  condemna- 
tion, and  still  having  fearful  confli6t.    Saved  now, 
yet  working  out  his  salvation,  and  waiting  for  sal- 
vation.  Even  among  saved  men  themselves  there  I 
is  great  misunderstanding.      Some  are  engaged | 
more  with  the  triumph  side,  others  with  the  con- 
flict side  «)f  a  Christian's  experience.     We  findl 
both   most  fully  brought  out  in  Scripture,  each 
having    its    own   place   and   importance.      The 
Christian's  confli6l  takes  rise  and  chara6ler  from| 
his  trinmpli.     We  get  much  instru6tion  by  look- 
ing at  the  illustrations  of  a  believer's   triumph, 
walk,  and  confli6l,  as  contr^ined  in  the  figures  of| 
the  Old  Testament;  for  we  know  that  'Whatso- 
ever things  were  written  aforetime  were  writtenj 
for  our  learning,  that  v/e  through  patience  and] 
comfort   of    the   Scriptures    might    have    hope' 
(Rom.  XV.  4).     Let  us  look  at  Israel's  history.| 
We  find  the  Israelites 


TRIUMPH  AND  CONFLICT. 


107 


1.  Sheltered  by  blood  from  God's  hand  in  judg- 
ment in  Egypt  and  testifying  for  God  in  the  midst 
ofgodlessness.     ^^^  ■   ■  1^-       -.'**: 

2.  Redeemed  by  power.  Taken  through  the 
Red  Sea  by  the  power  of  God's  might  and  living 
by  laith  in  the  wilderness.      v-  '  :^    - 

3.  Entered  into  their  possessions  and  in  Canaan 
fighting  the  battles  of  the  Lord.  Let  us  look  at 
these  in  detail.         '         -  /;    'v  ^  ,    r 


I.  — SHELTERED  BY   BLOOD.       ^ 

THE    ISRAELITE    IN    EGYPT. 

The  Lord  spake  unto  Moses  and  Aaron  in  the 
land  of  Egypt,  saying,  *  This  month  shall  be  unto 
you  the  beginning  of  months:  it  shall  be  the  first 
month  of  the  year  to  you.  Speak  ye  unto  all  the 
congregation  of  Israel,  saying,  In  the  tenth  day  of 
this  month  they  shall  take  to  them  every  man  a 
lamb.  .  .  .  Your  laob  shall  be  \v^ithout  blemish, 
a  male  of  the  first  year.  .  .  .  And  they  shall  take 
of  the  blood  and  strike  it  on  the  two  side  posts 
and  on  the  upper  door  post  of  the  houses  wherein 
they  shall  eat  it.  .  .  .  For  I  will  pass  through  the 
land  of  Egypt  this  night,  and  will  smite  all  the 
first  born  in  the  land  of  Eg3^pt,  both  man  and 
beast,  and  against  all  the  gods  of  Egypt  I  will 
execute  judgment:  I  am  Jehovah.  And  the  blood 
shdl  be  to  you  for  a  token  upon  the  houses  where 
you  are,  and  when  I  see  the  blood  I  will  pa>is  over 
\yoUy  and  the  plague  shall  not  be  upon  you,  to 
destroy  you,  when  i  smite  the  land  of  Egypt.' 


io8 


•  GRACE  AND   TRUTH.' 


A 


(Exodus  xii.)  In  Egypt  the  Israelite  had  thus  a 
triumph  and  had  also  a  confli6t. 

I .  Triumph. —  He  rejoiced  because  he  trusted 
to  the  blood  on  the  lintel,  and  to  the  word  of  his 
Jehovah  God,wIio  had  said,  'when  I  seethe  blood 
I  will  pass  over  you.'  So  the  Christian  in  this 
world  rejoices,  not  in  the  thought  that  he  is  pure 
and  sinless,  but  in  the  fa6t  that  Christ  died  for  his 
sins.  We  see  this  fully  explained  in  the  Epistle 
to  the  Romans,  iii.  21  to  v.  11. 

God  could  pass  over  because  the  blood  was  on 
the  lintel. 

The  Israelite  could  rejoice  because  he  believed 
God. 

Thus  God  can  now  justify  the  ungodly. 

'  When   I   see   the  blood   I   will    *  Being  now  justified    by  His 
piss  over  you  '  (Exod.  xii.  13).  blood '  (Rom.  v.  9), 

The  believer  can  rejoice  being  at  peace  with 
God. 

*  The  blood  shall  be  to  you  for  a   *  Being  justified  by  faith  we  have 
token  '  (Exod.  xii.  13).  peace  with  God  '  (Rom.  v.  i). 

Sheltered  by  blood,  we  feast  upon  the  roasted 
Lamb  with  bitter  hjrbs,  unleavened  bread,  and 
in  the  pilgrim  garb — at  perfedt  peace,  ibr  *  it  is 
Christ  that  died.' 

Heirs  of  salvation, 
Chosen  of  God ; 
Past  condemnation, 
Sheltered  by  blood. 
Even  in  Egypt  feed  we  on  the  Lamb, 
Keeping  the  statutes  of  God  the  I  au. 
In  the  world  around  'tis  night 
Where  the  feast  is  spread  Ms  bright, 
Israel's  Lord  is  Israel's  light. 
'Tis  Jesus,  'tis  Jesus,  our  Saviour  from  above, 
'Tis  Jesus,  'tis  Jesus,  'tis  Jesus  whom  we  Xowt, 


mm 


TRIUMPH  AND  CONFLICT. 


109 


2.  Conflict,  —  There  would  have  been  an  un- 
scriptural  conflict  in  Egypt,  if  an  Israelite  had 
tried  by  any  and  every  means  to  put  off  the  hand 
that  was  crying  for  blood,  except  by  God's  own 
ordained  means,  the  blood  on  the  linte) ;  the  ac- 
ceptance of  God's  estimate  of  the  value  of  the 
blood  that  He  himself  had  appointed.  This  uu- 
scriptural  confli6l  we  find  in  modern  times,  in 
man's  efforts  by  prayers  and  religiousness,  and 
penances,  and  sorrows,  to  live  a  good  lije,  when 
God  is  demanding  the  death  of  the  sinner  for  his 
sins.  And  how  often  do  we  see  the  sad  spe6lacle 
of  a  man  in  a  condemned  world  trying  to  get  up 
religion  or  devotion,  or  anything  else  to  meet  the 
wrath  of  God  against  his  sins,  when  he  is  con- 
demned already !  This  is  the  state  of  man  as  de- 
picted in  Rom.  i.  18,.  to  iii.  20. 

But  there  is  a  scriptural  conflict — namely,  the 
conf^i6t  against 


THE   WORLD. 

The  Christian  presents  a  strange  anomaly  that 

I  cannot  be   seen  perfectly  in   the   figure    of   an 

Israelite  sheltered  by  blood  in  Egypt.     He  has 

been  taken  entirely  out  of  Egypt,  and  yet  he  is 

jsent  back  to  Egypt,  as  Jesus  said  to  His  Father  in 

[John  xvii.  18,  concerning  His  followers,  *  As  thou 

;  hast  sent  Me  into  the  world,  even  so  have  I  also 

jsent  them  into  the  world.'      According  to  the 

illustration,  every  Christian  in  one  aspe6l,  and  a 

[very  pradtical  aspe6l,  is  still  in  Egypt,  that  is  the 

I  world  *  which  spiritually  is  called  Egypt  where 


no 


«  GRACE  AND   TRUTH.' 


\ 


i 


also  our  Lord  was  crucified'  (Rev.  xi.  8).  So 
Jesus  prayed :  —  *  I  pray  not  that  thou  shouldest 
take  them  out  of  the  world,  but  that  thou  shouldest 
keep  them  from  the  evil'  (John  xvii.  15).  Being 
thus  in  the  world  and  not  of  it,  with  souls  saved, 
but  with  bodies  '^till  liable  to  disease  and  death, 
and  all  creation  under  the  curse,  '  We  that  are  in 
this  tabernacle  do  groan  being  burdened,  not  for 
that  we  would  be  unclothed  but  clothed  upon, 
that  mortality  might  be  swallowed  up  of  life ' 
(2  Cor.  V.  4).  And  *  we  know  that  the  whole 
creation  groaneth  and  travaileth  in  pain  together 
until  now.  And  not  only  they,  but  ourselves  also 
which  have  the  first  fruits  of  the  Spirit,  even  we 
ourselves  groan  within  ourselves  waiting  for  the 
adoption,  to  wit  the  redemption  of  our  body' 
(Rom.  viii.  23).  These  are  groans  which  should 
not  be  stifled,  but  encouraged.  The  more  that 
we  are  in  harmony  with  the  mind  of  God  the 
more  will  these  groanings  be  heard;  not  the 
groaning  of  an  anxious  soul  to  get  peace,  which 
God  has  already  provided  and  presented,  but  the! 
groanings  of  the  saint  who  is  waiting  for  his  body 
to  be  fashioned  like  unto  Christ's  body  of  glory. 
This  is  evidently  quite  different  from  fighting 
against  indwelling  corruption.  We  are  like  the 
Israelites  waiting  till  all  the  chosen  of  the  Lord| 
shall  have  actually  had  the  blood  on  the  lintel, 
which  will  be  completed  only  when  the  Lord  I 
comes.  We  have  been  sent  into  this  world  to 
persuade  men  to  come  under  the  prote6ting 
power  of  the  blood  of  Jesus,  and  thus  be  sheltered 
from  wrath.     Meanwhile  our  place  is  described 


•  . 


TRIUMPH  AND  CONFLIOT. 


Ill 


Intlie  17th  chapter  of  John  where  we  find  that 
the  Chiistian  is 

Given  to  Christ  out  of  the  world  (ver.  6). 

Left  in  the  world  (vers.  11  and  15). 

Not  0/  the  world  (ver.  14). 

Hated  hy  the  world  (ver.  14). 

Kept  from  the  evil  of  the  world  (ver.  15). 

Sent  into  the  world  (ver.  18). 

Preaching  \\i^  word  to  the  world  (ver.  20). 

^God  forbid  that  I  should  glory  save  in  the 
cross  of  our  Lord  Jesus  Christ,  by  whom  the 
world  is  crucified  unto  me  and  I  unto  the  world ' 
(Gal.  vi.  44).  .,. 

II.  — REDEEMED  BY  POWER. 

THE    ISRAELITES    IN   THE   WILDERNESS. 

I.  Triumph.  —  A  quickened  soul  is  first  ex- 
ercised about  what  he  has  done,  —  that  he  has 
sinned :  and  then,  as  we  have  seen,  he  gets  peace, 
because  forgiven  through  the  blood  of  Christ  who 
died  for  him.  But  he  very  soon  finds  out  a  fur- 
ther distress,  not  arising  from  what  he  has  done, 
but  from  what  he  is  —  a  sinner.  This  is  de- 
scribed in  Rom.  v.  12,  'As  by  one  man  sin  en- 
tered into  the  world.'  He  has  been  sheltered 
from  God's  hand  in  judgment,  but  he  finds  he 
requires  a  new  life  in  which  to  serve  God.  The 
Israelites  found  themselves,  after  having  been  de- 
livered from  the  death  of  their  first-born,  with 
rocks  at  either  side,  yb^5  behind,  and  the  sea 
before.  So  the  Christian  was  born  a  smner;  his 
own  sinful  nature  is  unchanged  and  unchange- 


112 


«  GRACE  AND   TRUTE: 


able;  and  the  latv  of  God  is  against  him — three 
obstacles  much  more  terrible  than  those  of  the 
Israelites.  Many  a  quickened  soul  in  such  a  case 
is  ready  to  cry,  '  Hast  thou  taken  us  away  to  die 
in  the  wilderness?'  (Exod.  xiv.  ii.)  *  Who  shall 
deliver  me?'     (Rom.  vii.  24.) 

But  God  does  not  say,  *  I  have  taken  you  away 
to  die,'  but  He  says,  ''go  forward^''  (Exod.  xiv. 
15).     God  is  for  us,  and  His  power  is  exercised 
through  death,    through   the   territory,    the   last 
domain  of  law.     Man's  extremity  is  God's  oppor- 
tunity.    A  way  is  made  in  the  sea.     *  The  Lord 
saved  Israel  that  day  out  of  the  hands  of  the 
Egyptians:   and  Israel  saw  the  Egyptians  dead 
upon  the  sea-shore  '     (Exod.  xiv.  30).     This  de- 
liverance points  not  so  much  to  Christ  dying,  as 
to  Christ  ^raised  again  for  our  justification; '  not 
to  justification  by  blood,  but  '  to  justification  of 
life,'  Rom.  V.  18  (in  Christ  as  risen  from  the  dead); 
'  For  if  when  we  were  enemies  we  were  recon- 
ciled to  God  by  the  death  of  His  Son,  much  more 
being  reconciled  we  shall  be  saved  by  His  life] 
that  is  His  life  in  resurredtion.     Not  only  are  we 
out  of  the  house  of  bondage,  but  we  are  out  of  the 
land  of  Egypt.     Every  Christian  has  a  right  to 
say  —  '  Not  only  has  God  sheltered  me  by  blood, 
but  He  has  saved  my  soul  by  His  power;  not  only  I 
have  I  peace  with  God,  but  God  is  for  me ;  not  j 
only  has  God's  Rand  been  stayed  from  visiting  me 
for  my  sins  in  wrath,  but  God's  hand  has  been 
manifested  in  destroying  all  my  enemies;  not  only 
am  I  not  condemned,  but  there  is  no  condemna- 
tion 3  not  only  did  Christ  die  for  me,  but  my  stand- 


TRIUMPH  AND   OONFLIGT. 


iI3 


ing  IS 


in  Christ  risen  from  the  der  J'  (Rom. 
viii.  i).  ^  It  is  Christ  that  died,  yea,  rather,  that 
is  risen  again.'     (Rom.  viii.  34.) 

Pilgrims  and  strangers, 

Captives  no  more ; 
Wilderness  rangers, 
Sing  we  on  snore. 
God  in  His  power  parted  hath  the  sea, 
Foes  all  have  perished,  His  people  are  free. 
^  By  the  pillar  safely  led, 

By  the  manna  daily  fed. 
Now  the  homeward  way  we  tread. 
'Tis  Jesus,  'tis  Jesus,  our  Shepherd  here  below: 
'Tis  Jesus,  'tis  Jesus,  'tis  Jesus  whom  we  know. 

2.  Conflict.  —  There  is  an  unscriptural  Con- 
flict here  also:  —  How  am  I  as  a  sinner  in  the 
world,  under  law,  to  get  out  of  my  old  standing 
in  Adam  and  to  get  into  the  wilderness  with 
God? 

If  the  Israelites  had  tried  to  scale  the  rocky 
precipices  on  either  hand,  the  barriers  of  nature, 
instead  of  taking  God's  way  by  a  new  and  super- 
natural path  altogether,  this  would  have  been  an 
illustration  of  a  quickened  sinner  trying  to  climb 
this  mighty  obstacle  *  born  in  sin,'  this  mountain 
of  his  nature,  instead  of  taking  God's  way  out  of 
it,  as  seen  in  Romans  v.  19,  *  As  by  one  man's  dis- 
obedience many  were  made  sinners,  so  by  the 
obedience  of  one  shall  many  be  made  righteous.' 

If  the  Israelites  had  turned  on  the  foes  behind, 
and  had  tried  to  fight  their  way  through,  instead 
of  standing  still  to  see  the  salvation  of  God,  this 
would  have  been  an  illustration  of  a  quickened 
sinner  trying  to  fight  against  and  extirpate  his  evil 
nature,  or  make  it  better,  and  thus  try  to  get  de- 


114 


« GRACE  AhD   truth: 


m 


livered  from  the  wages  of  sin,  instead  of  taking 
God's  way  in  Romans  vi.  23,  *  eternal  lif?  through 
Jesus  Christ  our  Lord.' 

If  a  quickened  sinner  were  attempting  to  get 
deliverance  from  the  power  of  the  law  of  God 
and  its  righteous  demands,  by  trying  to  make  that 
which  cannot  be  subje6t  to  the  law  of  God  a  will- 
ing servant,  he  should  be  as  the  Egyptians,  try- 
ing to  get  through  wheie  faith  alone  could  walk, 
*  which  the  Egyptians  assaying  to  do  were 
drcnvned^  That  is  the  doom  of  man's  efforts; 
but  in  Christ  Jesus  we  have  died,  we  have  risen. 
Reckon  therefore  yourself  dead  indeed  unto  sin. 
It  is  not  that  we  feel  dead  to  it,  or  are  dead  to  its 
motions ;  but  as  Christ  died  to  it,  so  we  reckon 
ourselves  dead.  Instead  of  crying  therefore  when 
I  find  such  a  holy  law  inoperative  in  bringing  my 
God-hating  nature  into  subje6tion,  *Who  shall 
deliver  me  ?'  (Romans  vii.  24)  and  stopping  there, 
I  look  back  on  all  my  foes  dead  on  the  shore. 
Christ's  grave  is  empty  now,  and  God  looks  at 
me  as  in  Christ  Jesus,  and  every  question  of  sins 
and  sin  is  settled  for  ever.  Christ,  my  sins,  and 
myS'Jf,  were  all  nailed  to  Calvary's  cross.  I  be- 
lieve diis  fa6l,  that  Christ  is  risen.  I  accept  God's  I 
meaning  which  He  has  attached  to  this  fadl,  that| 
I  am  now  not  in  my  sins.  I  can  now  sing,  in 
spirit,  the  triumph  song  of  Moses  on  the  wilder- 
ness shore  of  the  Red  Sea,  and  truly  say,  in  the! 
language  of  Romans  viii.,  *  There  is  therefore  now 
no  condemnation  to  me  in  Christ  Jesus,  for  the 
law  of  the  Spirit  of  life  in  Christ  Jesus  hath  made| 
me  free  from  the  law  of  sin  and  death.' 


TRIUMPH  AND   CONFLICT. 


"5 


But  also  a  scriptural  conflict  now  begins  — 
namely,  the  confli6t  against 

\,       THE   FLESH.  " 

This  is  not  a  confli6t  to  obtain  peace;  not  a  con- 
flidl  to  get  deliverance  from  condemnation,  not 
even  that  sympathetic  and  God-honouring  groan- 
ing of  Romans  viii.  18-28,  but  conflict  against 
myself  It  is  not  the  confli6t  against  the  world. 
If  we  look  at  Israel  as  the  illustration,  we  find 
that  there  were  no  Egyptians  in  the  wilderness, 
only  Jehovah's  congregation  is  there.  We  are 
now  shut  in  with  God:  God's  enemies  are  our 
enemies;  we  are  on  His  side,  even  against  our- 
selves. We  have  been  crucified  and  raised;  we 
have  sung  the  song  of  vi6lory;  we  triumph  in 
Christ  Jesus,  and  now  we  have  confli6l  in  earnest 
with  our  own  evil  natures.  The  man  who  real- 
ises that  he  has  got  once  and  for  ever  into  the 
standing  described  in  Rom.  viii.  i,  'There  is  there- 
fore now  no  condemnation  to  them,  that  are  in 
Christ  Jesus,'  with  all  his  triumph,  realises  tre- 
mendous deadly  confli6l,  not  around  him,  but 
within  him,  not  struggling  to  get  acceptance  with 
God,  but  keeping  his  body  under,  looking  at  his 
own  unchanged  and  unchangeably  evil  nature 
within  him  with  something  of  the  abhorrence  of 
God — every  day  confessing  his  sin,  every  day 
I  requiring  the  Advocate.  After  the  Israelites  had 
I  sung  the  triumph  song  on  the  wilderness  shore  of 
[the  Red  Sea,  after  they  had  received  the  pillar 
I  cloud  to  guide  them,  bread  from  heaven  to  fged 
[them,  and   the  water   from  the  rock  to  refresh 


ii6 


•  ORAGE  AND   TRUTH* 


them,  ^then  came  Amalck  and  fought  with  Israel 
in  Rephidim.'  Does  this  not  give  us  an  ilhistra- 
tion  of  the  lusting  between  the  flesh  and  the 
Spirit  as  seen  in  Galatians  v.  17,  *The  flesh 
lusteth  against  the  Spirit,  and  the  Spirit  against 
the  flesh,  and  these  are  contrary  the  one  to  the 
other?'  This  Musting'  or  warfare  goes  on,  not 
that  we  may  cry,  'O  wretched  man,  who  shall 
deUver,'  but  Uhat  ye  may  not  do  the  things  that 
ye  would'  (///.).  This  is  a  tremendous  personal 
reality  in  every  saved  man.  At  the  same  moment 
that  he  is  rejoicing  in  Christ  Jesus,  he  has  no  con- 
fidence in  the  flesh  which  is  still  a6lually  within 
him,  and  thus  he  has  a  warfare  every  day  against 
himself. 

.  Read  Exodus  xvii.  8-16;  where  we  get  the  ac- 
count of  the  confli6l:  Joshua,  the  captain  of  the 
Lord,  fights  with  Amalek  (son  of  Eliphaz,  eldest 
son  of  Esau) ;  Moses  is  on  the  hill-top  with  the 
rod,  holding  up  his  hands  in  intercession  to  God, 
supported  by  Aaron  and  Hur,  one  holding  up 
each  arm,  for  as  long  as  his  arms  were  held  up 
Israel  prevailed.  And  Joshua  discomfited  Ama"| 
lek  with  the  edge  of  the  sword.  An  altar  is 
raised,  called  Jehovah  my  banner,  for  the  Lord 
will  have  war  with  Amalek,  not  once  for  all,  but 
front  generation  to  generation.  This  is  all  after! 
the  Red  Sea  has  been  crossed. 

This  gives  us  an  illustration  of  how  the  Spirit  I 
of  Jesus  fights  against  the  flesh.     The  Advocate 
is  with  the  Father  on  high,  and  He  is  Jesus  Christ 
th^  righteous,  the  spotless  High  Priest,  making | 
continual  intercession  for  us.     The  Spirit  over- 


TRIUMPH  AND   CONFLICT. 


117 


♦ 


comes  the  flesh  by  the  Word  of  God.  This  is 
all  after  we  have  jo3'fully  sung  the  vi6lory-anthem 
recorded  in  Romans  viii.  *  There  is  no  condem- 
nation to  them  that  are  in  Christ  Jesus/  And 
indeed  we  have  a  specimen  of  the  mighty  sword 
we  are  now  to  wield  by  the  Spirit  in  us  in  the 
pradlical  exhortations  laid  down  in  the  last  chap- 
ters of  the  epistle  to  the  Romans,  commencing 
with  chapter  xii. 

As  the  Israelites  found  that  the  sword  of  Joshua 
and  the  prayers  of  Moses  routed  the  heathen 
Amalek,  so  the  Christian  finds  that  there  is  noth- 
ing like  the  truth  of  God,  the  authority  of  God, 
I  the  sword  of  the  Spirit,  accompanied  by  the  in- 
jtercession  of  Jesu''  on  high  for  the  unsubje(5t  flesh 
I  within  him.  All  the  wilderness  confli6l  has  this 
chara6ter:  'Thou  shalt  remember  all  the  way 
which  the  Lord  thy  God  led  thee  these  forty 
years  in  the  wilderness,  to  humble  thee  and  -prove 
thee,  to  kfiow  what  was  in  thine  heart,  whether 
thou  wouldst  keep  His  commandments  or  not.' 
|(Deut.  viii.  2.) 

Beloved  brethren,  *  seeing  then  that  ye  are 
jrisen  with  Christ,  mortify  therefore  your  mem- 
jbers  which  are  upon  the  earth.' 

We  have  triumph  because  we  are  forgiven. 
|We  have  conflict  because  we  sin. 

We  have  triumph  for  we  are  saved.  We  have 
:onfli6l  because  wc  are  sinners,  although  saved. 

We  have  triumph  over  our  Adam-nature,  for 
^ve  are  not  in  Adam,  but  in  Christ.  We  have 
contlidl  within  us,  for,  alas  1  we  often  *  walk  as 


len/ 


•  \X( 


ii8 


*  GRACE  AND   TRUTHS 


4 


m 


We  *  are  not  in  the  flesh,'  therefore  we  have 
triumph.  The  flesh  is  in  us,  therefore  we  have 
conflidl.  '' 

We  are  'not  under  law,'  therefore  we  have 
triumph.  Jesus  said,  *  If  ye  love  me,  keep  my 
commandments,'  therefore  we  have  conflict.  We 
are  not  {jj-o  i/»,a«i/)  under  law,  neither  are  we 
{fivaiwi)  lawless,  but  we  are  (s^wv/nf)  inlaived— 
that  is,  under  authority,  or  duly  subje6t  to  Christ. 
>'  Christ  has  taken  charge,  not  only  of  our  saha- 
tion,  but  of  our  confli6t  and  our  walk.  Grace 
saves,  but  Grace  also  teaches.  Neit  »•  is  it  by 
an  internal  power  only  that  we  are  guided,  I'jt 
by  external  authority  or  commandme.it.  We  do 
not  walk  in  the  paths  of  righteousness,  merely 
because  7ve  see  them  to  be  righteous,  but  because  j 
God  has  ordered  them.  The  former  would  bc| 
self-pleasing,  the  latter  is  God-pleasing,  and  if 
ever  the  question  should  arise  between  what  I 
feel  and  see  to  be  right  and  what  God  says  is 
right,  then  I  must  obey  God  rather  than  my  own 
feelings.  Abraham  did  not  understand  h<^^v  it  I 
was  right  to  sacrifice  his  son,  but  he  b'  .  n^^^' 
God,  and  offered  his  son  because  God  told       i. 

As  long  as  the  Israelites  were  in  the  wiK, 
ness,  they  were  seen  in  themselves,  <as  needy  aiui| 
sinful,  while  God  was  proving  himself  bountiful 
and  gracious.     We  find  a  wonderful  illustratiorl 
of  God's  provision  for  the  Christian's  need  venj 
near  the  end  of  the  Israelites'  march.     In  Num- 
bers xxi.  we  have  a  sad  pi6hire  of  their  rarmur- 
ings,  and   at  verse  6  we  read,  *  The  Lcri  sentl 
fiery  serpents  among  the  people,  and  they  bit  tlifl 


TRIUMPH  AND  CONFLICT. 


119 


people;  and  much  people  of  Israel  died.  There- 
fore the  people  came  to  Moses,  and  said,  we  have 
sinned,  for  we  have  spoken  against  the  Lord,  and 
against  thee;  pray  unto  the  Lord,  that  he  take 
away  the  serpents  from  us.  And  Moses  prayed 
for  the  people.  And  the  Lord  said  unto  Moses, 
make  thee  a  fiery  serpent,  and  set  it  upon  a  pole; 
and  it  shall  come  to  pass,  that  every  one  that  is 
bitten,  when  he  looketh  upon  it,  shall  live.  And 
Moses  made  a  serpent  of  brass,  and  put  it  upon  a 
pole,  and  it  came  to  pass,  that  if  a  serpent  had 
bitten  any  man,  when  he  beheld  the  serpent  of 
brass,  he  lived.'       .r^'.^  ■•::...' re. .o^         •■  wv  ^  .j^,:  ,);;, 

As  long  as  the  Christian  is  in  this  world,  he 
will  have  sin  in  him,  and  his  power  against  it  is 
Jesus  crucified.  The  Son  of  Man  lifted  up  on 
tlie  cross  is  what  withers  up  practically  and  daily 
our  rebellion,  waywardness  and  perversity,  and 
in  Him  God  sees  no  iniquity  in  Jacob  and  no  per- 
verseness  in  Israel.  And  if  we  say  we  have  no 
sin,  we  deceive  ourselves,  and  the  truth  is   not 


in  us. 


111.— SEATED   IN    HEAVENLY  PLACES 
IN   CHRIST  JESUS. 

THE   ISKAELITES   IN   CANAAN. 

I .  Triumph, — Israel  under  Joshua  got  through 
the  Jordan,  as  Israel  under  Moses  got  through  the 
Red  Sea.  All  Canaan  was  theirs,  *  From  the 
wilderness  and  this  Lebanon  even  unto  the  great 
river,  the  river  Euphrates,  all  the  land  of  the 
Hittites,  and  unto  the  great  sea,  toward  the  going 


I20 


•  QBACE  AND  TRUTH* 


\h\ 


down  of  the  sun,  shall  be  your  coast.'  (Joshua 
i.  4.)  This  was  the  land  flowing  with  milk  and 
honey;  the  land  in  which  they  were  to  have  lono 
life  and  prosperity;  the  land  wherein  they  were 
to  dwell  and  be  fed.  The  Israelites  were  blessed 
with  all  temporal  blessings  in  earthly  places  ini 
Canaan.  Of  us,  as  Christians,  now  it  is  said: 
God  ^hath  blessed  us  with  all  spiritual  blessings 
in  heavenly  places  in  Christ.'  Certainly,  we  have 
many  blessings  which  we  never  think  of,  and 
■icver  have  thought  of,  but  we  can  think  of  none 
v/hich  we  do  not  have  in  Christ.  Every  Chris- 
tian has  Christ — nothing  less.  He  may  not  know 
all:  who  does?  We  strive  that  we  may  know! 
Him,  that  we  may  grow  in  grace,  and  in  'the 
knowledge  'of  our  Lord  and  Saviour.'  In  Christ 
every  Christian  is  blessed  with  every  spiritual! 
blessing  in  heavenly  places. 

He  is  quickened,  raised,  seated  already  in  I 
heavenly  places  in  Christ.  Therefore,  according! 
to  the  illustration,  he  is  in  Canaan  as  to  his  tri- 
umph; for  as  Christ  is  so  are  we  in  this  world. 
He  is  dead,  risen,  seated,  so  are  we  in  Him,| 
(Eph.  i.,  ii.,  iii.) 

Canaan  possessors, 
•    Safe  in  the  land. 
Victors,  confessors; 
Banner  in  hand. 
Jordan's  deep  river  evermore  behind, 
Cares  of  the  desert  no  longer  in  mind. 

Egypt's  stigma  rolled  away, 
-       Canaan's  corn  our  strength  and  stay. 

Triumph  we  the  live-long  day. 
'Tis  Jesus,  'tis  Jesus,  the  Christ  of  God  alone; 
'Tis  Jesus,  'tis  Jesus,  'tis  Jesus  whom  we  own. 


TRIUMPH  AND  CONFLICT, 


lit 


2.  Conflict, — There  is  an  ufiscripiural  con- 
Met  here,  as  we  have  seen  in  Egypt  and  the  wil- 
derness. This  confli6t  is  said  to  be  (Ephesians 
vi.  12)  *not  again.Cc  flesh  and  blood.'  There  is 
more  in  this  simple  statement  than  might  at  first 
appear.  We  are  in  the  world;  we  are  not  of  it. 
Our  work  is  not  to  fight  to  pat  the  world  right. 
This  is  the  mistake  of  all  who  have  taken,  or  may 
take,  the  sword  to  fight  the  Lord's  battles  in  this 
dispensation.  We  are  here  to  a6t  in  grace  as 
children  of  the  Father,  and  to  save  men  from  the 
world.  Our  enemies  are  spiritual,  not  men  in 
the  flesh.  We  are  not  san6tified  Jews,  praying 
the  109th  Psalm,  and  slaying  men,  women,  and 
children.  That  was  the  right  thing  in  Canaan; 
it  is  the  wrong  thing  in  the  places  in  which  we 
stand,  not  only  as  far  as  bloodshed,  but  the  prin- 
ciple goes  down  to  every  wrestling  with  the 
weapons  of  this  world.  Have  I  been  cheated.'* 
what  is  my  remedy?  Go  to  law?  Nay.  But 
then  I  shall  suffer  loss.  Very  well,  suffer  (i  Cor. 
vi.  7;  I  Pet.  ii.  20).  The  believer  is  done  with 
all  'flesh  and  blood'  conflict.  He  may  be  called 
a  fool,  a  madman— one  that  has  no  interest  as  a 
citizen,  as  a  politician,  a  person  of  Utopian  ideas 
and  transcendental  schemes.  He  is  content  so 
to  be  styled,  and  moreover  is  not  to  retort.  His 
hfe  is  hid  with  Christ  in  God.  All  conta6i;  with 
the  world's  ways  can  but  defile  him.  *  Flesh  and 
blood'  is  not  the  platform  on  which  he  wars. 
World  philanthropists  he  may  admire;  world  re- 
formers he  maybe  thankful  for;  but  he  hears  his 
Master  say,  *I*ec  the  dead  bury  their  dead'  (if 


If 


122 


•  GRACE  AND   TRUTH. 


\t.i 


decently  buried,  so  much  the  more  agreeable  for 
us),  *  follow  thou  me.'     But  there  is  a  scriptural\ 
conflict,  namely,  the  conflidt  against 

THE    DEVIL. 

All  Canaan  was  given  to  Joshua;  but  we  read 
that  they  had  to  enter  in  and  take  possession  of  it 
personally  —  *  every  place  that  the  sole  of  yom\ 
foot  shall  t'ead  upon^  that  have  I  given  unto 
you'  (Joshua  i.  3).  They  had  to  fight  for  every 
inch  of  the  land.  First  Jericho  fell,  then  Ai,  until! 
Joshua  routed  his  thirty-one  kings.  Read  Joshua 
xii.  And  after  we  are  told  that  we  are  already 
raised  and  seated  in  Christ,  that  we  already  have  I 
been  blessed  with  all  spiritual  blessings  in 
heavenly  places  in  Christ,  the  confli(5l  is  put  be- 
fore us  in  the  very  heavenly  places  where  we  are 
blessed,  as  Joshua's  fighting  with  Canaan's  kings | 
was  in  Canaan. 

This  confli6l  is  not  against  the  world  nor  thel 
flesh  —  we  have  considered  these  already  —  but 
it  is  against  Satan  the   accuser,  wicked   spirits 
ruling  the  darkness,  demons  that  hate  the  light| 
(Epho  vi.  12). 

I  St.  What  are  they?  *  Principalities  andl 
powers.'  They  possess  strength  of  evil,  .strong 
wills,  more  powerful  than  ours.  They  originallyl 
derived  strength  from  God,  and  their  apostatej 
will  rises  from  themselves. 

2d.  What  do  they  do  ?  They  have  ^ower  overl 
the  world  as  governing  it;  for  it  is  in  darkness/ 
and  they  are  *  the  rulers  of  the  darkness  of  thisj 
world.' 


•  i . 


TRIUMPH  AND  CONFLICT. 


123 


ire  we  are 


3d.  Where  do  they  dwell?  They  dxvell  Mn 
heavenly  places,'  and  thus  ever  endeavour  to  ob- 
tain a  religious  and  delusive  ascendency  over  us, 
for  they  are  '  spiritual  wickednesses.'  And  what 
do  we  require  for  these  foes  who  dispute  our  pos- 
sessions? This  is  not  Pharaoh  keeping  us  in 
bondage;  not  Amaiek  fighting  with  us,  but  the 
Canaanites  disputing  our  own  possessions.  The 
former  two  we  were  saved  from;  the  latter  we 
have  to  meet  in  their  true  attitude,  as  keeping  us 
from  our  rightful  place  as  the  ^-edeemed  of  God. 
I  We  fight,  clad  in  the  armour  of  God.  *  Be  strong 
in  the  Lord,  and  in  the  power  of  his  might.  Put 
I  on  the  whole  armour  of  God,  that  ye  may  be  able 
I  to  stand  against  the  wiles  of  the  devil.  For  we 
wrestle  not  against  flesh  and  blood,  but  against 
j  principalities,  against  powers,  against  the  rulers 
of  the  darkness  of  this  world,  against  spiritual 
wickedness  in  heavenly  places.  Wherefore  take 
unto  you  the  whole  armour  of  God,  that  ye  may 
be  able  to  withstand  in  the  evil  day,  and  having 
done  all  to  stand.  Stand,  therefore,  having  your 
loins  girt  about  with  truth,  and  having  on  the 
breastplate  of  righteousness;  and  your  feet  shod 
with  the  preparation  of  the  gospel  of  peace;  above 
all,  taking  the  shield  of  faith,  wherewith  ye  shall 
be  abk  to  quench  all  the  fiery  darts  of  the  wicked. 
[And  take  the  helmet  of  salvation,  and  the  sword 
loithe  Spirit,  which  is  the  word  of  God:  praying 
always  with  all  prayer  and  supplication  in  the 
|Spirit,  and  watching  thereunto  with  all  perse- 
jverance  and  supplication  for  all  saints '  (Eph.  vi. 
lio-iS).     This  is  neither  to  *get  peace,'  nor  to 


! 


K 


-  i 


124 


«  GBAOF  AND  TRUTH.* 


':■■ 


I 


avoid  condemnation,  nor  to  get  into  *  heavenly 
places.'     It  is   not  with  the  judgment  of  God, 
nor  the  law^  of  God,  nor  sin  w^ithin  me.     This! 
confli6t  is  against  thew^iles  of  the  adversary,  who,, 
day  and  night,  tries  to  deprive   me  of  all  that! 
God  has  given,  and  all  that  faith  enjoys. 

Let  us  see  how  all  this  bears  upon  us.  Some] 
look  upon  a  Christian  as  out  of  Egypt,  now  in  the 
Wilderness,  and  waiting  to  reach  Canaan.  This 
may  have  some  truth  in  it,  but  it  does  not  convey 
the  whole  truth  as  to  our  position. 

Others  look  upon  it  thus :  —  We  are  in  Canaanl 
by  faith:  we  are  in  the  Wilderness  in  fact;  and! 
we  may  be  in  Egypt,  Wilderness,  or  Canaan  asl 
to  experience.  Again,  there  is  truth  hero,  butll 
do  not  think  it  is  exactly  put  as  subsequent  Scrip{ 
ture  warrants.  Let  us  shortly  sum  up  all  the| 
above : — 

Heb.  xi.  28-30. 

I. — 'Through  faith  he  (Moses^  kept  the  passo'.er,  and  tha 
sprinkling  of  blood,  lest  he  that  aestroyed  the  first-born  should] 
touch  them.' 

Exod.  xii. —  Rom.  v.  i-ii.     Triumph  by  blood. 

John  xvii.  —  Rom.  viii.  22-28.    Conflict  with  the  world. 

II.  — '  B^ faith  they  passed  through  the  Red  Sea  as  by  drylan(^ 
which  the  Egyptians  assaying  to  do  were  drowned.' 

Exod.  xiv.  i5;  xv.  —  Rom.  viii.     Triumph  in  power. 
Exod.  xvii.  8-16.  —  Gal.  v.  17.    Conflict  with  the  flesh, 

III.  —  'By  faith  the  walls  of  Jericho  fell  down  after  they  were] 
compassed  about  seven  days.' 

Josh.  i.  —  Eph.  i.  —  Triumph  in  our  inheritance. ,  .^   i  j..^ 
Josh.  xii.  —  Eph.  v.  —  Conflict  with  the  devil.     ' 

*  All  these  things  happened  unto  them  for  types] 
and  they  are  written  for  our  admonition'  (i  CorJ 
X.  11).     ^y  faithy  therefore,  according  to  thff 


«, 


TRIUMPH  AND  QONFLIOT, 


"5 


'  heavenly 

t  of  God, 
ne.    This  I 
sary,  who, 
f  all  thatl 

•  I 

IS.  Somej 
now  in  thel 
lan.  This! 
lot  convey 

in  Canaan 
I  fact;  and 
Canaan  asl 


above  parallel,  we  are  in  Christy  who  is  far  above 
all  Egyptian  judgment,  all  Wilderness  weariness, 
or  even  all  Canaan  conflidts.  In  actual  Jact  we 
are  still  in  the  world;  and  in  individual  experi- 
ence we  have  still  clouds  and  sunshine,  joy  and 
sorrow,  storm  and  calm.  Thus  there  are  three 
things  the  Christian  has  to  distinguish:  ist,  his 
I  Standing;  2nd,  his  State;  3rd,  his  Experience, — 
His  standing  before  God,  his  state  in  this  world, 
land  his  own  experience  as  he  passes  through  this 

Iworld.         ■;:■■■    :'-.;:;.u>rf-'  rv.     -    -■■■;-•',..,"  .vi.-.  /•*   -■^'^■^-■.M'. 
I.    THE   christian's   STANDING. 


All  Christians  are  by  faith  in  the  eternal  calm 
hero,  butlBof  God,  having  everything  that  the  work  of  Christ 
has  secured.  We  are  far  above  all  principalities 
and  powers  in  Him  who  is  alive  for  evermore, 
who  is  the  Living  One,  and  was  once  dead.  We 
are  as  near  to  God  as  Christ  is,  for  wc  are  made 
nigh  by  His  blood ;  and  we  are  as  dear  to  God 
as  Christ  is,  for  Jesus,  speaking  to  His  Father, 
says,  *  Thou  hast  loved  them  as  Thou  hast  loved 
me'  (John  xvii.  23).  In  Him  we  possess  all  the 
fulness  of  God.  But  as  to  fa6t,  we  find  another 
side  of  the  truth,  which  is, — 


lent  Scrip-I 
up  all  the! 


er,  and  tlifl 
t-born  should^ 


rORLD. 

IS  by  dry  land,! 


FLESH. 


fter  they  werel 


for  typesJ 

'  (i  CorJ 

ig  to  the 


2.    THE   christian's    STATE. 

According  as  we  look  at  it,  all  Christians  are 
Istill  in  Egypt,  Not  an  enemy  is  really  destroyed. 
[The  world  is  around  us  and  against  us.  We  are 
sheltered  by  blood,  and  still  we  are  in  a  con- 
Idemned  world.  We  are  eternally  justified,  and 
Iby  grace  we  are  saved  persons;  stil..,  in  plain 


•;  I 


126 


'  GRACE  AND   TRUTH: 


English,  in  Scripture  language,  we  are  just  where  | 
we  were  as  to  our  surroundings. 

Again  we  are,  as  to  fa6l,  still  in  the  Wilderness\ 
requiring  guidance  by  the  eye  of  our  Father  every 
day.     As  the  Israelites  of  old  had  no  sign-posts  i 
nor  highways  in  the  trackless  desert,  and  were 
guided  by  the  pillar-cloud,  so  human  wisdom  and 
human  advice  can  never  dire6l  the  Christian  in 
his  heavenward  journey.    God's  word  is  His  light 
As  the  Israelites  had  to  get  their  bread  daily  from 
heaven,  marching  through  a  barren  wilderness,  so 
the  Christian  gets  no  food  for  his  new  nature  in 
that  which  his  fellow-men  all  around  him  enjoy. 
He  says,  *The  life  which  I  now  live  in  the  flesh. 
I  live  by  the  faith  of  the  Son  of  God,  who  loved 
me  and  gave  Himself  for  me'  (Gal.  ii.  20).    Every 
day  the  Israelites  required   the  water  from  the 
Rock  in  the  dry  and  parched  land,  so  the  Christianl 
daily  drinks  the  truth  of  God.     Christ  is  his  dailyl 
refreshment.    These  are  for  our  iveariness.    The! 
Israelites  likewise  had  Joshua  to  fight,  and  Mosesl 
to  pray,  against  their  foe  Amalek;  so  we  have  thel 
Spirit  to  war  against  the  flesh,  and  our  advocatel 
with  the  Father.     Jesus  presents  the  blood  for  usl 
on    high,  and  daily  we   require   our   feet  to  bel 
washed  from  all  earthly  defilement.     These  are| 
God's  provisions  for  our  sin. 

Again,  as  to  fa6l,  we  are  in  the  Canaan  con-l 
flidl,  following  our  Joshua  through  all  his  w^arsJ 
which  are  our  wars.  Every  Christian  is  really| 
as  to  fa6l,  in  Egypt,  in  the  Wilderness,  and  in 
Canaan,  at  one  and  the  same  time.  Different! 
aspe6ts  may  be  more   prominently  ours   at  ona 


TRIUMPH  AND   GONFLWT. 


127 


time  than  at  another,  and  this  constitutes  experi- 
ence. The  experience  of  Christians  is  not  always 
[Christian  experience. 

3.    THE   christian's    EXPERIENCE. 

What  do  we  find  the  every-day  experience  of 
I  Christians  to  be  ?  According  as  a  Christian  under- 
stands what  his  standing  is  and  what  his  state  is, 
ISO  will  be  his  experience.     But  every  Christian's 
experience  must  be  *  a  walking  with  God.'     He 
may  be,  as  to  experience,  sheltered  by  blood,  and 
[hardly  knowing  it,  like  an  Israelite  in  Egypt  not 
realizing   the   safety  that   there   was    under   the 
blood-sprinkled  lintel.     He  may  be  consciously 
at  peace  with  God  by  the  blood,  but  still   trem- 
bling under  the  fear  of  coming  into  condemnation, 
like  an  Israelite  not  seeing  the  path  through  the 
sea,  and  trembling  lest   Pharaoh's   host  destroy 
[him;  but  he  will  be  walking  with  God  up  to  the 
light  that  he  has.     He  ma}'  be  rejoicing  on   the 
[solid  ground  of  Christ  risen,  having  for  ever  done 
with  all  against  him,  and  having  God  now  for 
[him  consciously,  and  he  thus  wa'ks  with  God, 
like  an  Israelite  passed  through  the  Red  Sea,  and 
entered    upon    the   wilderness   journey.       And, 
Itinall}',  he  may  be  walking  as  in  heavenly  places, 
[like  an  Israelite  through  the  Jordan  and  settled 
in  Canaan.     He  is  God's  workmanship,  and    is 
[now  getting  into  the  mystery  of  His  will  (Eph. 
9),  having  lost  sight  of  the  thought  of  his  own 
iivation,  and   being   absorbed  in  God — as  the 
[aged  pilgrims  have  told  us,  that  for  years  they 
[had  never  had  a  thought  about  their  own  salva- 


128 


•  GRACE  AND   TRUTH.* 


'%'± 


f 


i    :i 


tion — as  the  aged  Bengel  said,  *The  same  old! 
terms.'  And  it  is  only  when  in  conscious  experiJ 
ence  we  have  been  taken  thus  far,  that  we  can! 
study  God  for  his  own  sake  and  for  what  He  is.| 
This  is  the  furthest  we  can  reach  here. 

The  standing'  of  every  believer  before  God  mi 
Christ  Jesus,  known  only  by  faith  here,  is  thel 
same,  and  is  independent  of  his  realising  it  or| 
enjoying  it. 

The  actual  slate  of  every  Christian  upon  the! 
earth  is  likewise  the  same.  What  an  anomalyf 
any  Christian  is  in  the  world!  A  son  of  Godl 
walking  through  a  God-hating  world,  with  a  God-I 
hating  devil  its  head,  and  having  within  him  al 
God-hating  nature;  the  -51  being  that  everyl 
Christian,  as  to  confli6l  c.  ...i  here,  is  in  Egypt,] 
in  the  Wilderness,  and  in  Canaan. 

The  experience  of  every  Christian  is  not  thel 
same,  but  varies  in  different  people,  and  in  the 
same  person  at  different  times,  according  as  he 
knows  his  standing  before  God,  knows  his  state 
and  walks  in  the  Spirit.  Thus  we  find  the  reason 
of  so  much  seeming  contradiction  in  Scripture/ 
and  in  the  writings  of  God-taught  men.  I  am 
sometimes  confronted  with  a  passage  in  a  man'sj 
writings,  and  asked,  *  Do  you  believe  that?' 

^  Yes,'  I  answer;  *and  do  you  believe  thatP'l 
—  a  diredlly  opposite  statement  (seemingly),  and] 
again  I  say, — 

*  Yes,'  because  I  find  the  same  expressions  in| 
God's  Word. 

They  all  reconcile  themselves  in  our  own  con-j 
sciousness,  if  we  are  submissive  enough  to  wait 


TRIUMPH  AND  CONFLICT. 


129 


■essions  m 


d  learn  GoJ's  mind.  I  wish  that  you,  my 
hristian  reader,  may  distin6lly  see  the  difference 
etween  what  the  Christian  is  in  God's  sight,  and 

hat  he  is  in  this  world,  and  also  why  there  is 
10  much  difference  in  different  Christians.    There 

one  path,  and  but  one  path,  in  which  our  God 
md  Father  would  have  us  walk;  that  is  the  path 
f  His  own  Son  here  in  conscious  sonship  wit- 
essing  for  Him  as  if  we  were  in  Egypt,  the 

ilderness,  and  Canaan,  taking  sides  with  Him 

ai'nst  the  world,  against  ourselves,  and  against 

e  devil.      This   is  Christian  experience;    but, 

as!  this  is  not  always  the  experience  of  Chris- 

aans.    This  may  depr  id  upon  their  not  rightly 

[ividing  the  word  of  truth,  or  their  not  seeing  the 

ith  in  its  many  aspedls.  If  we  draw  up  a  few 
eeming  contradi6lions  from  God's  word  concern- 
ngthe  Christian  in  parallel  columns,  if  we  read 
[own  one  of  them  we  shall  find  the  experience 
If  some  Christians;  if  again  we  read  down  the 
[ther,  we  shall  find  the  experience  of  another 
iass  of  Christians  —  but    Christian    experience 

die  harmonious  and  scriptural  blending  of 
loth.  (I  wonder  what  angels  think  as  they  see 
jch  sons  of  God  here!)  Did  not  Paul  know 
iis  strange  contradi6tion }  I  saw  an  infidel  tra6^ 
ie  other  day  meant  to  prove  the  Bible  to  be 
|ilse,  by  drawing  up  in  parallel  columns  about  a 
3zen  contradidtions  found  in  Scripture,  such  as, 
^Vhosoever  is  born  of  God'sinneth  not,'  and,  *  If 
l^e  say  we  have  no  sin,  we  deceive  ourselves,' 
-.;  and  I  thought,  *  Are  the  infidels  really  so  far 
ick?'  so  I  commend  the  following  four  dozen, 


I30 


*  GRACE  AND   TRUTH.* 


instead  of  one,  to  their  notice,  and  promise  more 
when  these  are  understood.  The  poor  infidel 
never  heard  of  a  new  creation  and  an  old  in  the 
same  man.    He  knows  only  the  old,  and  patches  it 


Well-I:nown. 

Behold  we  live. 

Always  rejoicing.       '         '  . 

Making  many  rich.  ;, , 

Possessing  all  things. 

Ye  have  put  ofif  the  old  man. 

Ye  have  put  on  the  new  man. 

Who  can  be  against  us  ? 

Who  shall  lay  anything  to  our 

charge  ? 
Who  is  he  that  condeninelh  ? 
He  that  is  born  of  God  sinneth 

not. 
We  are  not  in  the  flesh. 
Not  under  law. 
He  that   believeth   in    the    Son 

hath  everlasting;  lite. 
The  Lord's  freemen. 
Being  made  free  from  sin. 

Accepted  in  the  Beloved. 

We  are  not  in  the  flesh,  but  in 
the  Spirit. 

God  who  always  causeth  us  to 

triumph. 
We  a:  j  already  saved. 


Let  us  therefore  as  many  as  be 

perfect. 
Ye  are  comple^<  in  Him. 

Seeinff  ye   have  purified  your 

souls. 
Ye  are  unleavened,         ' 
Father  who  hath  made  us  meet 
to  be  partakciS  of  the  inheri 
taace  of  the  saints  in  liglit 


Yet  unknown. 
Dying. 

Yet  sorrowful. 
Yet  poor. 
Having  nothing. 
Put  off  all  these. 
Put  on  therefore. 
World,  devil,  and  flesh.     • 
The  Accuser  accuses  the  breth- 
ren day  and  night. 
We  judge  ourselves. 
If  we  say  that  we  have  no  sin  | 

we  deceive  ourselves. 
As  long  as  we  are  in  the  flesh. 
Keep  my  commandments. 
We  live  if  ye  sitaiid  fast  in  the] 

Lord. 
Christ's  slaves. 
Blood  cleanseth  (not  has  cleans! 

ed)  us  from  all  sin. 
We  labour  to  be  accepted  (lui 

service). 
The    flesh    lusts    against  thel 

spirit,  and  the  spirit  againslj 

the  flesh. 
What  great  conflict  I  have  fotj 

you. 
We  are  working  out  our  saiva] 

tion. 
We  are  waiting  for  salvation. 
Not  as  though   I  were  alread]i| 

perfect. 
We  pray  that  we  may  stand  con\ 

piete  in  all  the  wiil  of  God.  f 
Let  every  one    that  hath  t!iii| 

hope  in  Him  purify  himself. 
Purge  out  the  old  leaven. 
When  He  shall  appear  we  shal 

bv  Hk$  Him. 


•  '<  I 


TRIUMPn  AND  CONFLWT. 


131 


Always  confident. 

Through    death    He  destroyed 

Him  that  had  the  power  of 

death. 
Everywhere  and  in  all  things  — 
To  be  full,  and 
To  abound,  and 
Dead  to  sin. 
Risen  with  Christ. 

I  am  strong. 

We  have  an  anchor  sure  and 

steadfast. 
They  shall  never  perish. 
Why  as   though   living   in   the 

world, 
I  am  dead. 
We    are    sanctified,   justified ; 

Christ  our  sanctification. 
Seated  in    heavenly  places   in 

Christ. 
Bear  ye  one  another's  burdens. 

Your  bodies  are  the  temples  of 
the  Holy  Ghost. 

i  Saved  from  sin. 
I  Justified  by  faith. 
Sanctified  by  blood  and  will  of 

God. 
I  Saints  by  call. 
I  We  (Christians)  shall  not  come 

into  judgment. 


With  fear  and  trembling. 
The  last  enemy  that  shall  be  de- 
stroyed is  death. 


To  be  hungry. 

To  suffer  need  (Phil.  iv.  12). 

Let  not  sin  therefore  reign. 

Mortify  therefore  your  members 
which  are  upon  the  earth. 

When  I  am  weak. 

Make  your  calling  and  election 
sure. 

Lest  I  should  be  a  castaway. 

The  life  which  we  now  live  in 
the  flesh. 

Nevertheless  I  live. 

We  pray  that  we  may  be  sancti- 
fied wholly. 

We  are  in  the  world. 

Every  man  shall  bear  his  own 

burden. 
I  know  that  in  me  (that  is,  in 

my  flesh)  dwelleth   no  good 

thing. 
Chief  of  sinners. 
Justified  by  works. 
Sanctified    by    the    word    and 

Spirit. 
Purified  by  progress. 
We  (Christians)  must  all  appear 

before  the  judgment  seat  of 

Christ 


All  these  seeming  contradi6lions  n^e  thoroughly 
lexplained  when  one  sees  the  ditlerencc  betweeii 
[our  standing  .and  our  state.  If  I  reckon  my  stand- 
ing according  to  my  state,  I  am  in  a  low  and  God- 

lishonoiiring  experience.  If  I  bring  the  power 
land  chara6ler  of  my  standing  to  mould  my  state, 
Ithen  I   shall   have  a  happy  and  God-honouring 

Experience.  , 


w: 


132 


*  GRACE  AND  TRUTH.' 


The  Lamb  on  the  cross  has  pur- 
chased all. 


In  Egypt  it  is  the  blood  of  the 
Lamb.    ^ 


The  Lamb  from  the  thront, 
when  He  returns  in  power 
shall  claim  all,  and  actuallj 
take  all. 

Romans  and  Galatians  shewus 
the  power  that  brought  us  out 
and  keeps  us  in  Egypt. 

Hebrews  look  at  the  Christiaiii 
as  always  in  the  Wilderness. 


Ephesians  is  the  book  of 
Canaan. 


In  Amalek's  fight  it  is  the  blood 
of  the  Lamb  who  is  the  ad- 
vocate on  high,  *hat  is  pre- 
sented. 

It  is  by  the  blood  of  the  Lamb 
that  the  accuser  of  the  breth- 
ren is  overcome.  Clad  in 
God's  armour  we  fight. 

Soon  faith  will  be  fa6l.     May  our  blessed  Lon 
grant  it.     Not  at  death  will  this  be  true  of  thi 
whole  Church  of  God,  but  when  He  returns.  Ou 
experience  will  then  be  both  what  faith  and  fa 
are;  our  state  shall  then  be  as  our  standing;  oui 
standing  shall  be  our  state.     We  shall  then  bi 
'like  Him,' soul  and  body.     Do  we  not  long foi 
the  time  when  the  last  of  the  bride  shall  be  undei 
the  shelter  of  the  blood-sprinkled  lintel,  and  \vi 
shall   be   caught    up   together    from   a   doome 
world,  —  when   the    last   confli6l  with   Amalel 
shall    have   been  fought,  and   his   remembranc 
blotted  out  for  ever;  the  Jiesh  for  ever  left;  'si 
and  iniquities  remembered  no  more  for  ever 
when  the  accuser  of  the  brethren  shall  have  bee| 
cast  out  of  the  heavenly  place,  and  every  opposi 
spiritual  wickedness  shall  have    been    routei 
when  our  Joshua,  by  His  judgment- warfare  (Re 
iv.  to  xxii.),  shall  have  cleared  the  inheritano 
Then,  in  the  splendour  of  the  Lamb  on  the  thron| 
we  shall  be  manifested  as  the  sons  of  God,  tl 
body  of  Christ,  the  bride  of  the  Lamb. 


TRIUMPH  AND  CONFLICT. 


133 


Fellow  Christian,  are  you  making  your  ex- 
perience the  standard  for  your  walk?  This  is 
wrong. 

Are  you  making  your  Ftate  your  standard  ?  This 
also  is  wrong. 

But  God  would  have  us  make  our  standing  our 
standard.  This  honours  Him.  This  gives  con- 
quering power. 

Our  attitude  now  is  to  wait  calmly  for  the  hour 
when  all  will  be  ours,  in  fa(5t  and  also  in  experi- 
ence, which  is  now  ours  in  faith  only;  when  our 
standing  shall  be  our  state.  Even  the  Apostle 
Paul  has  not  yet  all ;  he  is  waiting  with  the  Lord 
jfor  what  he  was  waiting  for  while  here,  —  *  not  to 
be  unclothed,  but  clothed  upon,  that  mortality 
might  be  swallowed  up  of  life.'  (2  Cor.  v.)  This 
is  why  resurrection,  not  death,  is  our  hope — why 
we  wait  for  the  Lord's  coming  >r  us,  and  not  for 
our  going  to  Him.  We  do  not  wait  lor  happi- 
ness merely,  we  wait  for  hat  will  bring  to  a 
[close  this  great  paradox  betvveen  standing'  and 
htate^  and  also  terminate  that  unseen  state  of  dis- 
lembodicd  souls  with  the  Lord  in  Paradise. 
'Even  so,  come,  Lord  Jesus.'  '  Beloved,  now 
[are  we  the  sons  of  God;  and  it  doth  not  \  ot  ap- 
pear what  we  shall  be:  but  we  know  that  when 

le  shall  appear,  we  shall  be  like  IIim;  for  ve 
Ml  see  Him  as  He  is.  And  every  one  lat 
bth  this  hope  in  Him  purifieth  himself,  even  as 

le  is  pure.'     (i  John  iii.  2.) 

The  voorld^  the  devily  and  the  flesh  give  you 
\onflict.     The  Father^  the  Son,  and  the  Holy 

rhosl  give  you  triumph. 


prp^ 


134 


«  GRACE  AND   TRUTH: 


Praise  the  Lord  with  hearts  and  voices, 

Gathered  in  His  holy  name ; 
Every  quicken'd  soul  rejoices, 

Hearing  of  the  Saviour's  fame. 

Praise  the  living  God  who  gave  us, 

Lost  and  ruin'd  as  we  lay, ' 
His  beloved  Son  to  save  us, 

Bearing  all  our  sin  away. 

Praise  the  Lord  for  all  His  guiding, 
Snares  so  thickly  round  us  lie ; 

We  in  His  own  light  abiding, 
Are  directed  by  His  eye. 

Praise  Him  for  His  long  forbearance  ; 

How  our  sin  His  heart  must  pain ; 
Righteous  is  His  loving-kindness, 

Cleansing  us  from  every  stain. 

Praise  Him,  enemies  assail  us, 
As  we  through  the  desert  go ; 

But  His  sword  can  never  fail  us, 
It  shall  silence  every  foe. 

Praise  Him  for  the  manna  given, 

Falling  freshly  every  day ; 
Jesus  Christ,  our  Lord  from  Heaven, 

Is  our  food  through  all  the  way. 

Praise  Him  for  the  water  flowing. 

Freely  in  its  boundless  tide  ; 
Christ  the  smitten  Rock  we're  knowing. 

Pierced  for  us  His  wounded  side. 

Praise  Him  through  the  desert  marching, 
Onv/ard  to  the  golden  shore  ; 

For  our  Saviour  wc  are  watching. 
And  we'll  praise  Him  evermore. 


Under  the  Sun.' 


Our    Walk. 


♦ » ♦ 


Z".-*! 


ECCLESIASTES. 

N  reading  the  book  of  Ecclesiautes  I 
have  been  struck  with  the  frequent 
occurrence  of  this  expression,  '  Under 
the  sun.''  It  occurs  twenty-nine  times 
in  this  book  of  ten  chapters,  and  is  nowhere  else 
ill  the  Bible.  '  Under  the  heavens  '  is  thrice  men- 
tioned, and  *  upon  the  earth '  four  times. 

I  have   met  Christians  who  have  been  sadly 

perplexed  by  several   expressions   in  this  book 

^vhich  seem  so  contradictory  to  other  parts  of  the 

cripture.     Infidels  have  also  exultingly  brought 

ome  of  its  detached  sentences  as   san6lioning 

heir  blasphemies.    Legalists  and  Unitarians  have 

uoted   some   of   its   precepts  as    proving   their 

iiKui-exalting    and    God-dishonouring   do6trines. 

iVorldly  professors  use   its  verses  as  a  warrant 

their  worldliness,  and   an   excuse    for  their 

radices. 

That  expression,  *  under  the  sun^  is  the  thread 
n  which  the  whole  book  is  crystallized.  If  we 
cmember  this,  we  shall  have  not  the  slightest 
itHculty  in  meeting  intidel  opposition  or  world- 


lor 


'i 


136 


*  GRACE  AND  TRUTH.* 


hearted  profession.  Solomon  was  the  wisest  as 
he  was  the  richest  king,  trying  all  that  was  *  under 
the  sun.'  The  Holy  Spirit  has,  in  these  few 
chapters,  wifh  divine  accuracy,  given  us  his  ex- 
perience, and  *  what  can  the  man  do  that  cometh 
after  the  king?'  He  had  plenty  of  money,  and 
all  the  resources  where  men  think  pleasure  is  to 
be  found  *  under  the  sun' — wine,  music,  works, 
vineyards,  gardens,  orchards,  fruit  trees,  water- 
pools,  servants,  possessions  of  cattle,  silver,  gold, 
peculiar  treasures,  men-singers,  women-singers, 
musical  instruments  of  all  sorts  —  in  short,  what- 
ever his  e3'es  desired  he  kept  not  from  them 
(chap.  ii.).  •A  better  colle6lion  could  not  be 
brought  together  for  any  man  '  under  the  sun.' 

And  with  all  his  enjoyment  he  still  kept  liis 
wisdom,  as  he  sa3'S,  *  yet  acquainting  mine  heart 
with  wisdom.'  But  in  such  multiplied  sources 
of  pleasure  did  he  not  tarry  too  long  at  the  en- 
joyment of  one  side  of  his  nature,  and  leave  some 
other  corner  untried?  Nay;  he  found  a  season 
for  everything.  For  loving,  for  hating,  for  laugli- 
ing,  for  weeping,  for  dancing,  for  mourning,  fur 
all  he  had  a  time.  He  saw  that  after  all  he  liad 
tried  *  mider  the  sun '  he  was  no  better  than  n 
beast;  for  as  we  look  at  a  man  and  a  beast  '  umier 
the  sun^  a  common  grave  shuts  out  the  light  ol'  tiu- 
sun  equally  from  the  horse  and  his  rider. 

It  is  ^  under  the  sun^  that  the  outward  eye  sees, 
and  if  the  things  seen  are  all  that  we  are  to  have, 
there  is  nothing  better  than  what  Solomon  says — 
*  Behold  that  which  I  have  seen:  it  is  good  and 
comely  to  eat  and  to  drink,  and  to  enjoy  the  good 


*  UNDER   THE  SU  /. 


137 


of  all  his  labour  that  he  taketh  under  the  sun  all 
the  days  of  his  life,  which  God  giveth  Him;  for 
it  is  his  portion.^  The  things  seen  give  eating, 
drinking,  and  enjoyment  of  labour  as  the  only 
portion.  This  is  the  highest  good,  according  to 
what  was  seen  by  the  greatest  philosopher  as 
looking  at  things  '  under  the  sun.''  He  was  also 
a  great  student.     Read  i  Kings  iv.  33. 

As  to  the  higher  part  of  man,  we  tind  a  won- 
derful text  in  Eccl.  ix.  i :  '  No  man  knoweth 
cither  love  or  hatred  by  all  that  is  before  him.' 
No;  we  have  to  look  above  us  for  love  and 
hatred,  not  before  us,  that  is  to  say,  in  this  world. 
By  what  is  before  us  we  are  asked  to  remember 
our  Creator,  but  are  never  turned  to  our  Re- 
deemer. Hence,  '  under  the  sun^  we  find  men 
scarcely  dare  rise  above  the  names  Creator, 
Providence.  And  when  we  do  remember  this 
great  Creator,  as  creatures  under  His  sun,  we 
find  that  the  conclusion  of  all,  the  ultimate  limit 
we  can  reach,  is  to  know  His  demands  upon  us; 
as  His  demands  in  their  own  place  and  nature  on 
a  tree  or  an  animal;  His  demand  on  us  as  crea- 
tures,—  the  whole  duty  of  man,  which  no  man 
ever  did  or  can  do,  is  to  ^  fear  God  and  keep  His 
commandments.' 

This  wisest  and  richest  man  found  '  under  the 
sun''  no-  prolit  in  all  his  labour;  nothing  new; 
wicked  men  in  judgment;  oppression  of  the  right; 
folly  and  wisdom  going  to  the  same  end;  chance 
seeming  to  regulate  all;  many  sore  evils  conse- 
quent, notwithstanding  what  he  says  in  i  Kings 
V.  4:  *  The  Lord  my  God  hath  given  me  rest  on 


'38 


'  GRACE  AND   TRUTH.* 


'.i  i 


every  side,  so  that  there  is  neither  adversary  nor 
evil  occurrent.'  In  short,  he  found  the  beginning 
vanity,  the  middle  vanity,  the  end  vanity.  The 
sum  of  all  '  under  the  sun^ — vanity  of  vanities. 

How  complete  is  the  change  when  we  turn  to 
contemplate  Him  who  comes  from  far  above  the 
sun,  who  created  the  sun  and  the  earth,  and  de- 
scended to  the  earth  from  His  rainbow-circled 
throne.  When  Christ  came.  He  did  not  reveal 
the  name /Creator;'  it  was  the  name  'Father.' 
Christ  was  the  last  test  of  all  ^  under  the  sun^ 
The  whole  world  has  now  been  brought  in  guilty 
before  God.  Man's  duty  was  to  receive  Christ, 
instead  of  which  he  gave  Him  a  cross. 

God  is  love,  and  God  was  manifest  in  the  flesh; 
pcrfe6l  love,  perfect  light.  Eternal  life  has  been 
here  from  above  the  sun.  Hatred  against  sin  has 
been  seen,  as  nowhere  else  it  can  be  seen,  when, 
made  sin  for  us,  the  sinless  One  drained  the  cup 
of  the  wrath  of  God.  Love  for  the  sinner  has 
been  seen,  as  nowhere  else  it  can  be  seen,  in  that 
*God  so  loved  the  world  that  he  gave  his  only- 
begotten  Son,  that  whosoever  believeth  in  Him 
should  riot  perish,  but  have  everlasting  life.' 

A  sister  who  had  realized  her  position  as  wit- 
nessing for  Jesus,  and  had  come  to  v  iderstand 
what  is  meant  by  Solomon's  time  for  everything 
'  under  the  sun,'  wrote  about  a  marriage  party  at 
which  she  had  to  be  present.  After  describing 
what  happened,  she  said,  'We  then  left  very 
early,  leaving  the  gay  party  to  practise  Solomon.' 

We  that  have  believed  in  the  Son  have  got  a 
most  strange  and  anomalous  position  '  under  the 


tt£'.'. 


«  UNDER   THE  SUN.* 


139 


thing 


very 


got  a 


sun^'  '  As  He  is,  so  are  we  in  this  world.'  As 
the  Son  of  man  dead,  risen,  and  now  in  heaven  in 
the  fulness  of  His  Father's  love,  so  are  we  in  this 
world.  We  have  nothing  whatever  to  do  with 
what  is  '  under  the  sun^  beyond  getting  through 
this  world  as  simply  as  possible.  '•  If  ye  then  be 
risen  with  Christ,  seek  those  things  which  are 
above,  where  Christ  sitteth  on  the  right  hand  of 
God.  Set  your  affedtion  (it  is  literally  mind^  as 
in  the  passage  'who  mind  earthly  things ')  on 
things  above  —  not  on  things  on  the  earth,  for  ye 
are  dead,  and  your  life  is  hid  with  Christ  in  God.' 
All  this  is  intended  to  draw  us  away  from  what 
is  under  the  sun  to  what  is  above,  even  to  Jesus 
Himself.  What  is  the  occasion  of  all  the  worldly 
walk  of  so  many  professing  Christians  ?  We  are 
not  asking  what  the  originating  cause  is.  There 
is  a  difference  between  the  originating  cause  and 
the  occasion,  sometimes  called  the  predisposing 
and  exciting  causes.  The  originating  or  predis- 
posing cause  is  found  in  this,  that  all  Christians 
have  in  them  the  old  Adam  nature,  unchanged 
and  unchangeable,  which  lusts  against  the  new, 
which  abhors  the  things  unseen  and  the  walk  by 
faith,  which  feeds  upon  the  things  seen,  feasts  on 
and  revels  in  this  present  world.  But  there  are 
several  occasions  or  exciting  causes  which  stir 
this  old  nature  into  conformity  with  the  world. 
Let  us  look  at  three  of  the  chief  occasions. of 
worldliness; 
1st,  Ignorance  of  self.  '  — 

2d,  Ignorance  of  what  the  world  is. 
3d,  Ignorance  of  what  God   says   about  that 
world. 


140 


•  GRACE  AND   TRUTH.* 


I.   IGNORANCE   OF   SELF. 

Christians  not  being'  aware  of  the  worldly- 
minded  foe  within  is  a  very  common  occasion 
oi  worldliness.  They  come  nearer  and  nearer  to 
the  world, thinking  themselves  safcjand  still  doin^ 
nothing  wrong,  not  knowing  that  it  is  like  bring- 
ing gunpowder  near  the  fire.  If  Christians  would 
realise  that  they  have  a  nature  within  them  that 
feeds  upon  God's  dishonour,  they  would  be  more 
watchful  and  prayerful.  Every  Christian  has 
within  him  a  traitor  which  loves  the  world,  its 
ways  and  its  principles,  in  some  shape  or  other; 
a  traitor  which,  but  for  the  power  of  an  ever 
present  Spirit,  would  surrender  the  keys  oi  the 
citadel  at  once  to  the  world  outside;  a  traitor 
which  is  not  subje6l  to  the  law  of  God,  nor  in- 
deed can  be;  a  traitor  which  is  not  to  be  trifled 
with,  far  less  trusted;  a  traitor  which  is  ever  plan- 
ning and  scheming  for  its  own  gratification,  and 
which  is  capable  of  anything  evil.  Christian! 
watch  and  pray  against  this  foe  within,  as  well  as 
against  foes  without.  Every  Christian  has  the 
flesh  still  within  him,  which  is  a  traitor  against 
God. 


II.   IGNORANCE    OF   WHAT    THE   WORLD    IS. 

When  we  do  not  know  what  '  the  world\  is,  we 
are  very  prone  to  slip  into  worldliness  before  we 
are  aware.  Some  profess  not  to  be  clear  upon 
what  is  worldly.  They  know,  however,  the  mean- 
ing well  enough  of  getting   on   in  '  the    world.' 


'  UNDER    THE  SUN.' 


141 


■*  i 


Some  look  at  ^  the  luorld^  as  that  which  is 
glaringly  wicked,  or  God-dishonouring  in  other 
people.  The  poor  man  speaks  of  the  rich  man 
in  his  grand  house  as  being  in  the  world,  or  the 
o^reat  man  who  never  thinks  of  God.  While  all 
tills  ma}^  be  true,  every  man  has  his  ' -world'  into 
wliich  he  is  tempted  to  go:  the  meanest  as  well 
as  the  greatest,  the  most  secluded  as  those  in  the 
centre  of  a  great  city.  A  pretty  ribbon  or  a  new 
dress,  a  good  dinner  or  a  nice  party,  may  be  as 
much  *  the  'world'*  as  the  gayest  and  most  fashion- 
able assembly. 

Often  the  question  is  asked,  Is  it  right  to  go 
here  or  there?  to  do  this  or  that.^  Is  this  of  *■  the 
r:orld''  or  not.''  God  has  given  us  a  perfe6l  crite- 
rion: '  All  that  is  in  the  world  ....  is  not  of  the 
Father,  but  is  of  the  world.'  This  makes  all  plain 
to  a  child  with  the  Father.  Is- this  of  the  Father? 
if  not,  it  is  of  the  world.  How  well  evdy  Chris- 
tian understands  this  in  some  measure!  Does  the 
size  of  your  world  not  increase  just  in  proportion 
as  you  know  the  Father?  Things  are  now  classed 
under  the  title  'world,^  that  were  not  thought  to 
be  worldly  when  we  started  the  race.  The  road 
irets  narrower  as  this  thinof  and  the  other  thine: 
are  seen  to  be  of  '  the  nvorld^  till  we  are  walking 
in  the  lonely  path  with  the  lonely  Man. 

Fellow-Christian,  do  you  not  see  something 
this  year  to  be  of  'thetvorld^  that  3'ou  did  not 
bce  last  year?  Have  you  been  thus  learning  th*:* 
Father?  Is  it  a  sign  that  the  Father  is  being 
known  more  when  we  hear  of  professing  Chris- 
tians, yes,  even  deacons,  elders,  pastors,  counte- 


«     % 


I 


wm 


142 


'  GRACE  AND   TRUTH.' 


m 


iiancing  the  ^vorldly  meeting,  the  gay  assembly,  or 
the  dancing  party  ?  And  where  is  the  harm  ?  is 
asked  by  many  a  voice.  Ask  at  the  entrance  of 
many  a  fashionable  gathering,  *  Is  this  of  the 
Father?  '  and  you  will  get  the  contempt  that  your 
presence  there  deserves.  For  the  world  loves 
and  knows  its  own:  your  presence  asking  such  a 
question  would  be  an  intrusion. 

This  spirit  of  the  world  is  paralysing  the  whol^ 
of  Christian  energy,  as  it  is  leavening  the  whole 
of  Christendom.  No  wonder  that  there  is  a 
slumber  as  of  death  over  our  land,  an  unaccount- 
able nightmare  resting  on  the  spirits  of  many 
Christian  men,  a  feeling  that  we  are  just  at  the 
awful  pause  before  some  fearful  explosion. 
Christians  take  the  world's  ways  and  party  strifes 
in  its  politics  and  rule,  blunting  the  edge  of  their 
spiritual  nature,  hat'ming  their  conscience,  con- 
descending to  mingle  in  the  world's  battles.  Let 
the  potsherds  of  earth  strive  with  the  potsherds 
thereof.  Where  are  the  garments  unspotted  by 
the  world?  Christians  also  are  mixed  up  with 
the  world's  company,  sitting  at  the  world's  table, 
happy  with  the  world's  joys  and  jokes,  singing 
the  world's  songs,  and  their  bleeding  Lord  hang- 
ing at  their  side,  each  worldly  thought  or  a6tion 
doing  dishonour  to  Him. 

Young  disciples  are  especially  liable  to  be  car- 
ried away  with  the  cultivated,  respectable,  edu- 
cated, quiet,  polite,  agreeable,  pleasant,  worldly 
companion.  Young  disciples,  in  the  name  of 
Him  who  hung  on  Calvary  for  you,  keep  no 
company  with   any  unconverted  person.     You 


•  UNDER   THE  SUN: 


H^ 


may  have  to  meet  them  at  school  or  in  business, 
but  never  keep  company  with  them.  '  Come  out 
from  among  them  and  be  ye  separate.'  A  young 
disciple  was  once  asked  concerning  a  com- 
panion, — 
'  Well,  was  she  a  friend  or  an  enemy.'*' 

*  In  what  way.f*' 

*  A  friend  or  an  enemy  to  Jesus?' 
'•  I  really  could  not  say.' 

*  But  you  know  that  all  are  either  friends  or 
foes ;  there  is  not  a  third  company.  Is  she  con- 
verted?' 

*  I  don't  think  so.' 

*  Then,  of  course,  we  know  to  whom  she  be- 
longs. Let  us  be  friends  to  all  Jesus'  friends,  and 
enemies  to  all  Jesus'  enemies  —  loving  them, 
praying  for  them,  and  trying  to  get  them  con- 
verted, but  coming  out  from  among  them,  and 
being  separate.' 

My  brother,  will  that  cross,  will  that  bleeding 
One,  not  draw  thy  thoughts,  thy  words,  thyself, 
away  from  this  cruel  world?  Let  them  quaff 
their  wine,  let  them  chorus  the  revel  song,  let 
them  have  their  time  to  dance.  They  are  '  binder 
the  sun.''  'Under  the  sun^  He  died  for  thee. 
That  sun  was  darkened  when  He  was  thinking 
of  thee.  He  loved  thee.  Thy  name,  as  an  indi- 
vidual, was  in  His  omniscient  mind,  when  in  dark- 
ness and  agony  He  was  forsaken  of  His  God. 
Nails  and  a  cross  never  kept  Him  there.  He 
Himself  made  that  iron  and  that  wood,  but  love 
kept  Him  on  the  cross.  Thou  hast  said,  *  He 
loved  me,  and  gave  Himself  for  me.'     His  cross, 


144 


'  GRACE  AND  TRUTH: 


;iP 


His  grave,  separate  thee  from  HhewoHd^  as  they 
separate  thee  from  thy  sins.  Dost  thou  realise 
that  every  unconverted  man  is  reckoned  by  thy 
Lord  as  a  murderer  ?  that  this  world  is  under  the 
charge  of  murdering  the  Lamb  of  God? 

In  this  hmd,  at  this  moment,  it  is  difficult  to 
knov/  the  church  from  the  world.  The  world, 
^  of  the  earth  earthy,'  has  said  to  the  Church,  the 
bride  of  the  Lamo,  of  the  heavens^  'heavenly,' 
*  Come  a  little  down  to  us,  and  we  will  rise  a 
little  up  to  you,  and  we  can  shake  hands  and 
agree.'  This  in  the  present  day  is  called  /iber- 
ality^  charity^  large-heartedness,  and  he  who 
dares  to  dissent  is  called  a  bigot,  one  of  peculiar 
views,  a  man  of  extremes. 

*  The  world  '  makes  its  social  gathering  and  in- 
'»'iter  the  Christian.  A  compromise  is  efFe6led. 
The  Christian  leaves  at  home  his  peculiar  testi- 
mony for  his  rejected  Lord.  *  The  world  '  lays 
aside  a  little  of  its  open  worldliness,  and  they 
thus  agree.  '  The  world '  has  been  raised  some- 
what. Its  tone  has  been  elevated.  The  Chris- 
tian has  come  down  from  his  high  standing 
ground,  and  has  lost  his  place  as  the  separated 
one  —  His  Lord  is  dishonoured,  and  this  is  modern 
liberality  I  The  world  and  the  Christian  agree, 
and  God's  name,  God's  glory,  the  offence  of  the 
cross,  are  given  up  as  the  price  of  the  agreement! 

Yea,  some  have  shown  their  ignorance  and 
heartlessness  so  much  as  to  bring  in  Christ's  ex- 
ample, and  make  his  conduct  a  cloak  for  their 
worldliness,  and  the  Holy  Jesus  a  minister  of  sin. 
True,  no  on^.  was  ever  such  a  friend  to  the  sinner 


.   r 


*  UNDER    THE  SUN: 


H5 


;  they 
galise 

y  thy 

er  the 

ult  to 
vorld, 
h,  the 
^enly,' 
rise  a 
s  and 
liber- 
\  who 
:culiar 

nd  in- 
e6ted. 
testi- 
'  lays 
they 
Isome- 
hris- 
nding 
larated 
odern 
[agree, 
f  the 
Iment! 
and 
's  ex- 
their 
f  sin. 
inner 


(r 


as  Jesus,  and  no  one  was  so  separate  from  sinners. 
Did  he  contra6l  any  defilement  by  sitting  and 
eating  with  sinners?  It  would  be  blasphemy  to 
thiak  it.  Can  yon  perfectly  manifest  Jesus 
wherever  you  go  ?  But  the  rule  here,  as  every- 
where, is  perfe6l  and  simple,  '  Whether,  there- 
fore, ye  eat  or  drink,  or  whatsoever  ye  do, 
do  all  to  the  glory  of  God'  (i  Cor.  x.  31).  Do 
you  keep  company  with  that  friend  because  it  is 
for  the  glory  of  God?  Do  you  accept  that  in- 
vitation to  dinner  because  it  is  for  the  glory  of 
God?  or  not  rather  because  you  will  enjoy  it, 
and  perhaps  meet  some  one  you  like,  or  some- 
thing else  for  you,  and  is  this  following  Jesus? 
Not  a  word  did  he  speak,  not  a  thought  did 
he  think,  not  a  step  did  he  take,  but  was  for 
God's  glory.  Not  a  company  he  entered,  but 
this  was  his  only  reason  for  going.  Is  it  yours  ? 
Let  conscience  answer.  And  if  you  can  go 
on  with  worldly  people  and  in  worldly  ways, 
either  you  will  reap  daily  and  bitter  sorrow, 
and  have  to  come  in  broken  and  contrite  spirit 
to  the  footstool  of  grace,  or  you  have  no  heart 
for  the  crucified  one.  You  know  not  the  Christ 
whom  the  world  crucified.  You  are  not  Christ's 
You  are  not  a  Christian  I 


one. 


At  this  present  day  there  is  nothing  that  is 
leavening  Christendom  more  evidently  than  this 
worldliness  —  worldly  policy,  worldly  ways  of 
advancing  the  cause  of  Christ,  worldly  principles, 
worldly  maxims,  worldly  motives,  worldly  vindi- 
cations of  condu6l,  worldly  schemes  and  artifices, 
all   are   employed,  and  worldly  arguments   are 


146 


«  GRACE  AND   TRXJTB: 


finally  adduced,  shewing  that  all  such  are  quite 
in  proper  place. 

The  spirit  of  competition,  which  is  *  the  life  of 
trade,'  has  been  adopted  in  those  unchrist-like 
divisions  in  the  Church  of  the  living  God.  Artifice 
and  trickery  with  world-shows,  bazaars,  and  such- 
like, are  used  to  extradt  money  from  the  pockets 
of  willing  and  unwilling  vi(5lims  to  advance  God's 
kingdom  I  the  Lord  all  the  time  loving  the  cheer- 
ful giver.  But  cheerful  or  not  cheerful,  the 
worldly  church  principle  is,  the  money  must  be 
obtained  I  [Read  Babylofi^s  great  bazaar^  Rev- 
elations xviii.  12  and  13 — gold  at  the  head  of 
the  list,  souls  of  men  at  the  foot — not  very 
unlike  what  may  be  seen  in  Christianised  Brit- 
ain I] 

In  the  mixture  of  world  and  church  of  this 
nineteenth  century  in  Britain,  who  could  discern 
the  Bride  of  the  Crucified  One?  Everything 
goes  on  comfortably.  There  is  little  of  the  tak- 
ing up  of  *the  cross;'  many  excuses  for  con- 
formity to  this  world. 

I  heard  not  very  long  ago  of  one  who,  standing 
very  high  in  *  the  Church'  as  a  leading  and  de- 
voted Christian,  at  a  marriage  party  publicly  an- 
nounced that  such  a  season  was  for  enjoyment, 
and  that  such  enjoyment  should  take  the  form  of 
singing  songs,  &c.;  holy  hymns  and  such-like 
w^ere  not  appropriate.  Certainly  it  was  the  time 
for  enjoyment.  And  if  *  any  man  is  merry,  hi 
him  sing  -psalms^  But  this  does  not  suit  modern 
mixtures  of  *  Church '  and  *  world,'  fashionable 
Christianity  I  r    ^v. 


Rel 
spiritu 
for  sol 
prayer 
but  fo] 
a  worl 
fore  a 
channt 

Thi< 
'  Rejoi 
get  '  i) 
are  tlii 
spiritu 
day  w 
joice 
death-1 
of  the 

In  ti 
quietly 
the  pn 
will  qi 
strange 
to  be  { 
stand  c 
TheB 
but  a  f 
board  e 
is  muc 
reader, 
reading 
will  fil 
own. 
more  ' 


•  UNDER   TBE  SUN.* 


147 


Religion,  with  its  psalms  and  hymns  and 
spiritual  songs,  may  do  all  very  well  for  Sunday; 
for  solemn  times;  for  deaths  or  for  funerals;  for 
prayers,  morning  and  night,  at  family  worship; 
but  for  enjoyment,  for  merry-making,  let  us  have 
a  worldly  song,  or  some  foolish  love-sonnet,  be- 
fore all  the  means  that  God  has  ordained  as  the 
channels  for  our  joy! 

This  is  what  is  called  inteUigent  Christianity. 
'  Rejoice  '  is  the  motto  of  such  men,  but  they  for- 
get '  /;/  the  Lord^  Man's  songs,  man's  dancing, 
are  their  channels  of  joy  —  *  psalms,  hymns,  and 
spiritual  songs,'  God's  channel.  The  judgment- 
day  will  try  all.  Beloved  fellow-Christian,  re- 
joice now^  as  you  would  look  back  from  your 
death-bed  with  satisfa6lion  and  say,  '  'Twas  not 
of  the  world.' 

In  travelling  by  rail,  take  out  your  Bible  and 
quietly  begin  to  read  for  your  own  instru6tion,  in 
the  presence  of  your  fellow-passengers,  and  you 
will  quickly  observe  that  eyes  are  upon  you  in 
strange  wonder — the  eyes  of  those,  too,  who  wish 
to  be  called  Christians^  but  who  cannot  under- 
stand any  man  reading  the  Bible  for  enjoyrnent. 
The  Bible,  they  think,  should  be  read  as  a  duty; 
but  a  piece  of  trash,  in  the  shape  of  some  yellow- 
boarded  novel,  or  some  new  article  of  man's  folly, 
is  much  more  palatable  and  enjoyable.  Dear 
reader,  are  you  getting  much  enjoyment  from  the 
reading  of  the  bare  Word  of  your  Father?  This 
will  fill  you  with  His  ideas,  and  displace  your 
own.  This  will  show  you  that  there  is  much 
more  *  of  the  world '  than  perhaps  you  dreamt 


y.A 


148 


♦  GRACE  AND   TRUTB: 


I   1 


of;  that  all  ^  mider  the  sun '  is  equally  vain  for 
instru6lion  or  for  enjoyment.  This  leads  us  to 
the  consideration  of  the  third  occasion  of  this 
most  deplorable  and  painful,  though  too  common 
spe6tacle,  of  worldliness  in  a  Christian. 

III.  IGNORANCE    OF  WHAT   GOD    SAYS    ABOUT  THE 

WORLD. 

God  alone  knows  the  world  thoroughly.  There 
are  three  words  in  Scripture  translated  world; 
\si^  Kosmos  (xn<riwz)^  which  literally  means  the 
world  in  its  perfect  order  and  arrangement,  as 
opposed  to  chaoG ;  2nd^  Aion  («£<«>) ,  which  literally 
means  a  period  of  time,  an  age;  and  3n/,  Oikou- 
men^  {ov/moiizvti) ^  literally  meaning  the  inhabited 
world. 

Especially  with  the  two  first  have  we  at  present 
to  do.  What  could  be  more  beautiful  than  the 
arrangement  of  this  perfe(5lly  ordered  world — the 
cosmos  that  God  brought  out  of  chaos :  The  world, 
in  this  sense,  in  itself  is  not  evil;  but  its  rightful 
Lord  has  been  crucified,  and  therefore  in  this 
age,  or  dispensation,  or  period  of  che  world,  all 
must  be  away  from  God.  By  and  by  all  things 
in  heaven  and  in  earth  shall  be  gloriously  under 
the  one  head,  Christ,  when  the  cosmos,  the 
beautiful  world,  will  appear  in  purer  glory  than 
in  its  pristine  beauty,  when  it  shall  be  not  the 
present  age,  but  the  day  of  the  Son  of  man,'  *  the 
age  to  come'  (Heb.  ii.  5).  Meanwhile  the  trail 
of  the  serpent  defjles  all.  Its  beautiful  dells,  and 
mountains,  and  plains,  are  polluted  by  the  pres- 
ence of  men  in  rebellion  against  a  holy  God,  and 


theui 
on  it 
Wl 

exhorj 
the  fill 
bodiej 
this  w| 
age. 
ciple 
Be  doi 
cause  1 
this  ag 
of  the 
Christ 
deliver 
the  vvil 
cause  o 
this   pr 
wisdorr 
do  not 
princes 
Chri: 
be  Kin 
prince 
declare 
Matt.  \y 
the  kin 
the  wo: 
know  I 
wisdoiT 
its  pow 
spirit  o] 
(i  Cor 


UNDER   THE  SUN: 


149 


as 


mgs 

ider 
the 

Ihan 
the 
the 

[rail 
ind 
"es- 
ind 


the  unavenged  blood  of  its  martyred  Lord  is  lying 
on  it  calling  aloud  for  vengeance. 

When  the  Spirit  of  God  begins  the  pra6tical 
exhortation  to  the  Romans,  in  the  12th  chapter, 
the  first  command  of  detail,  after  presenting  our 
bodies  living  sacrifices,  is,  '  Be  not  conformed  to 
this  world;'  that  is,  *  be  not  conformed  to  this 
age.''  Until  a  man  knows  this  foundation-prin- 
ciple he  cannot  go  on  to  the  other  related  duties. 
Be  done  with  the  spirit  of  the  age.  Why?  Be- 
cause the  age  is  under  Satan,  who  is  the  God  of 
this  age  (2  Cor.  iv.  4).  Its  rulers  are  the  rulers 
of  the  darkness  of  this  age  (Eph.  vi.  12).  And 
Christ  *  gave  Himself  for  our  sins,  that  He  might 
deliver  us  from  this  present  evil  age,  according  to 
the  will  of  God  and  our  Father'  (Gal.  i.  4).  The 
cause  of  Demas  forsaking  Paul  was  that  he  '  loved 
this  present  age'  (2  Tim.  iv.  10);  and  earth's 
wisdom  is  not  the  study  of  the  Christian,  for  we 
do  not  speak  '  the  wisdom  of  this  age,  nor  of  the 
princes  of  this  age'  (i  Cor.  ii.  6). 

Christ  our  Lord  and  Saviour  alone  we  own  to 
be  Kins  of  kinsrs,  but  in   this   age   the  devil  is 


'tj'-'j 


prince  of  this  world  (John  xvi.  11);  and  he 
declared  this  to  Christ,  the  only  true  King  in 
Matt.  iv.  8,  when  he  said  he  would  give  Him  all 
the  kingdoms  of  the  world.  The  Creator  was  in 
the  world  made  by  Him,  and  the  world  did  not 
know  Him,  but  hated  and  crucified  Him.  The 
wisdom  of  this  world  is  foolishness  with  God,  and 
its  power  weakness.  'We  have  received  not  the 
spirit  of  the  world,  but  the  Spirit  which  is  of  God ' 
(i  Cor.  ii.).     And  God  has  chosen  the  foolish 


ISO 


GRACE  AND  TRUTE: 


things,  the  weak  things,  the  base  things  of  this 
world  as  His  own  vessels. 

My  reader,  listen  to  God's  own  word — '  Know 
ye  not  that  the  friendship  of  the  world  is  enmity 
with  God?  whosoever,  therefore,  will  be  a  frieiu. 
of  the  world  is  the  enemy  of  God'  (James  iv.  4  ). 
Would  you  not  rather  be  on  terms  of  friendship 
with  that  noble  lord,  or  great  man  in  this  world; 
on  speaking  terms  with  those  that  the  world  loves 
to  honour?  And  ha\  e  you  made  up  your  mind 
for  the  guaranteed  consequence?  Thou  art  an 
enemy  of  God.  *  Love  not  the  world,  neither  the 
things  that  are  in  the  world.  If  any  man  love  the 
world,  the  love  of  the  Father  is  not  in  llim'  (i 
John  ii.  15). 

A  man  is  known  by  the  company  he  keeps,  by 
the  books  he  enjoys.  Do  you  not  enjoy  a  nice 
worldly  dinner-party,  where  there  is  nothing  ver\- 
evil  done,  but  all  the  events  of  the  world  discussed, 
much  better  than  attending  two  or  three  prayer  or 
worship  meetings  in  a  week  ?  Have  you  made 
choice  of  the  alternative  ?  The  love  of  the  Father 
is  not  in  you.  *They  are  of  the  world,  there- 
fore speak  they  of  the  world,  and  the  world 
heareth  them'  (i  John  iv.  5).  'We  know  that  we 
are  of  God,  and  the  whole  world  lieth  in  the 
wicked  one'  (i  John  v.  19). 

My  reader,  pause  and  think.  Are  you  deceiv- 
ing yourself?  Do  you  love  the  world?  If,  as 
before  God,  you  cannot  deny  it,  then  the  love  of 
the  Father  is  not  in  you.  You  go  to  church;  you 
are  very  respedtable  on  Sundays  and  week-days; 
you  are  honest,  and  charitable,  and  kind;  but  you 


love  1 
an  al 
yours 
it.  E 
natun 
fore,  \ 
deceit 
before 
ting  c 
the  w 
made 
was  t 
with  t 
made 
their 
the  dy 
Enoch 
Havin, 
let  us  ( 

IV.    TH 

Reai 
Firt 

the  wo 
me.^  J. 
tians  ai 
gift  of 
of  the 
througl 
a  man 
purposi 
Seco 


*  UNDER   THE  SUN.' 


151 


love  the  world.  Your  feasts  and  solemnities  are 
an  abomination  unto  God.  You  cannot  force 
yourself  to  hate  the  world.  It  is  natural  to  love 
it.  By  your  love  you  prove  that  you  have  not  the 
nature  in  you  that  abhors  the  world;  that  there- 
fore, you  have  not  been  born  again,  but  have  been 
deceiving  yourself  I  would  solemnly  advise  you, 
before  God,  to  begin  from  the  beginning  by  get- 
ting converted.  Cain  was  the  first  to  try  to  make 
the  world  comfortable  apart  from  God.  God 
made  him  a  vagabond.  He  built  a  city.  He 
was  the  father  of  all  the  great  world-improvers, 
with  their  harps  and  organs.  No  doubt  they  had 
made  themselves  very  happy;  no  doubt  they  had 
their  music  and  dancing;  perhaps  oratorios  on 
the  dying  words  of  Abel,  or  the  taking  up  of 
Enoch,  as  the  'Messiah'  and  'Elijah'  now-a-days. 
Having  considered  these  occasions  of  worldliness, 
let  us  consider — 


teiv- 

|f,  as 

e  of 

you 
lays; 

you 


IV.    THE  PLACE  OF  A  CHRISTIAN  UNDER  THE  SUN. 

Read  John  xvii.,  and  there  we  find,  — 
First.  At  verse  9,  Christ  says,  '  I  pray  not  for 
the  world,  but  for  them  which  Thou  hast  given 
me^  As  given  by  the  Father  to  Christ,  we  Chris- 
tians are  separated  from  this  world  by  the  eternal 
gift  of  the  Father,  and  by  the  intercessory  prayer 
of  the  Son.  Mingling  with  the  world,  we  break 
through  that  wondrous  chain  that  Jesus  became 
a  man  to  form;  we  do  despite  to  the  Father's 
purpose,  we  trample  on  the  prayers  of  the  So;:. 
Second,   In  verses  11  and  15  we  are  spok^if  of 


152 


«  GRACE  AND    TRUTH* 


as  left  in  the  world:  *  I  am  no  more  in  the  world, 
but  these  are  in  the  world.'  And  as  He  is,  so 
are  we.  Are  we  living  His  life,  reproducing 
Christ  here  as  those  that  are  left  to  do  so  ?  He 
was  the  light  while  here;  we  are  the  light  of  the 
world  during  His  absence.  Brother,  did  you 
ever  feel  lonely  because  Jesus  was  not  here,  be- 
cause you  have  been  left?  Are  you  mingling 
with  the  world  ?  You  do  dishonour  to  that  heart 
which  reckoned  on  your  love  while  left  here. 

Third,  Hated  by  the  world:  *  The  world  hath 
hated  them,'  because  the  world  hated  Him.  Many 
Christians  are  persecuted  for  their  own  sake,  and 
not  for  righteousness'  sake.  Christians  may  be 
hated  for  their  own  disagreeable  ways;  but  are 
.you  hated  for  your  likeness  to  Christ?  He  said, 
*  they  hated  Me  without  a  cause.'  Do  they  hate 
you  because  you  manifest  His  holy  name?  Are 
you  mingling  with  the  world?  If  so,  you  are 
trying  to  escape  the  hatred,  yea,  you  are  silently 
consenting  that  the  world  did  right  in  hating  your 
gracious  Redeemer. 

Fourth,  ^  Not  o/the  world,'  verses  14  and  16. 
This  is  the  cause  of  the  former.  The  world  loves 
its  own.  We  are  citizens  of  heaven.  Heaven  is 
our  Fatherland.  Heaven  is  our  home.  Heaven 
is  our  metropolis.  We  are  foreigners  here.  We 
p^e  like  the  Abyssinian  captives,  while  they  were 
in  the  chains  of  the  king  of  that  country.  A  few 
moments  more,  and,  beloved  fellow-captive,  the 
chains  shall  fall,  and  we  shall  neither  be  in  nor 
of  the  world.  We  are  not  of  it,  just  as  Jesus  was 
not  of  it.  A  homeless,  lonely  stranger,  the  great 
Sojourner  had  *  not  where  to  lay  his  head.' 


We 

the  a\' 
in  forr 
protes 
power 
we  ar 
you  m 
are  de 
your  c 
Fif 
kept  fr 
evil  fr 
Father 
throug 
and  joi 
at  the 
and  m 

SU7l^  w 

dous  e 
unseen 
it  we  I 
stant  p 
love,  c» 
Sixt 
As  Chi 
of  a  pi 
cross  t( 
tied  to 
to  it,  t( 
resurre 
cannot 
Christ 
'  under 


UNDER   THE  SUN.* 


153 


We  are  here  under  protest.  We  protest  against 
the  awful  power  that  the  world-rulers  have  used 
in  former  days,  and  not  one  of  whom  has  publicly  * 
protested  against,  namely,  Pilate's  boast,  *  I  have 
power  to  crucify  Thee.'  We  glory  in  this,  that 
we  are  identified  with  the  murdered  Mao.  Are 
you  mingling  with  the  world?  By  so  doing  you 
are  denying  your  fatherland,  you  are  ashamed  of 
your  citizenship. 

Fifth,  Ver.  15.  While  left  in  this  world  we  are 
kept  from  the  evil  in  it.  Are  we  to  rush  near  the 
evil  from  which  our  blessed  Lord  p)ra3^ed  His 
Father  we  might  be  kept?  Are  we  to  break 
through  a  Father's  love,  a  Father's  watchful  care, 
and  join  the  ranks  of  the  aliens  ?  Do  we  search 
at  the  broken  cisterns,  and  thirst  again  for  more 
and  more  of  the  music  and  dancing  ''under  the 
su7i^  while  we  are  those  that  are  kept?  Tremen- 
dous evil  I  All  the  more  tremendous  because, 
unseen  and  unrealised,  it  is  around  us,  and  from 
it  we  have  to  be  kept.  Nothing  but  Jesus'  con- 
stant prayer,  and  the  Father's  constant,  untiring 
love,  could  keep  us. 

Sixth.  Ver.  18.  We  are  sent  into  the  world. 
As  Christ  was  sent,  so  are  we.  We  must  be  out 
of  a  place  before  we  can  be  sent  into  it.  The 
cross  took  us  out  of  the  world.  We  were  cruci- 
fied to  it.  In  resurre6lion-life  we  are  sent  back 
to  it,  to  be  here  as  specimens  of  saved  sinners, 
resurrc(5lion-men,  stranger-witnesses,  men  that 
cannot  be  understood,  men  whose  life  is  hid  with 
Christ  in  God.  Are  you  mingling  with  what  is 
'  under  the  sun?  '     If  so,  you  deny  the  resurrec- 


154 


«  GRACE  AND   TRUTH.* 


tion  of  Christ,  and  your  resurrection  with  Him, 
;ind  that  you  are  sent  into  the  world,  and  have  to 
maintain  your  charadter  as  one  who  has  been  thus 
sent. 

Seventh,  Ver.  20.  We  are  to  preach  to  the 
world.  All  that  are  to  be  saved  will  be  so  by  the 
instrumentalit}^  of  saved  men,  sinners  like  them- 
selves carrying  the  word  of  life  to  the  dead. 
There  is  a  strange  infatuation  in  some  men's 
minds,  that  because  we  are  in  the  world  to  do 
the  Lord's  work,  that  therefore  we  must  be- 
come somewhat  assimilated  to  the  world  in 
order  to  get  to  its  level !  But  the  Christian  is  *  a 
light.'  Light  dof^s  not  do  its  work  by  assimila- 
tion with  darkuv  ,  but  by  opposition  to  it.  The 
Christian's  power  in  carrying  the  Word  to  a  dead 
world  is  not  in  becoming  like  the  dead,  but  in 
manifesting  his  new  life,  going  to  dead  sinners 
with  the  omnipotence  of  God,  and  preaching  His 
resurredlion  gospel,  and  not  schemes  of  reforma- 
tion, nor  anything  else  except  this  gospel,  know- 
ing that  the  *  gospel  is  the  power  of  God.'  The 
Christian's  wisdom  is  not  that  which  schemes 
and  plots  for  success  according  to  worldly  tac- 
tics, but  in  dire6l  opposition  to  all;  seeming  to  be 
downright  foolishness.  Saul's  armour  looks  very 
strong;  David's  sling  and  stone  seem  quite  con- 
temptible. 

We  do  our  duty  to  the  world  only  as  we  keep 
our  Nazarite  separated  chara6ter.  We  shine 
brightly  only  as  we  oppose  the  darkness.  We 
benefit  mankind  only  as  we  glorify  God  and  tes- 
tify for  the  Crucified  One.     We  are  despised  by 


*  UNDER   THE  SUN.' 


155 


man  and  chastened  of  God  if  we  mingle  with  the 
world  and  'blow  hot  and  cold.'  Christ  spues  out 
of  His  mouth  the  lukewarm. 

'  1  am  not  a  man  of  extremes,'  says  the  beau- 
ideal  of  modern  fashionable  Christianity.  'I 
wish  you  were  either  cold  or  hot,'  says  God.  Let 
God  be  true,  and  every  man  a  liar.' 

Let  us  *  make  the  best  of  both  worlds,'  says 
man.  *  If  any  man  love  the  world,  the  love  of  the 
Father  is  not  in  him,'  says  God. 

*  Secure  friends  here,  and  still  keep  a  hope  of 
heaven  hereafter,'  says  man.  '  The  friendship  of 
the  world  is  enmity  with  God,'  says  God. 

'Let  us  take  our  time  for  everything  here 
''  under  the  sun,^''  —  dancing,  laughter,  amuse- 
ments, comfort,  position,'  is  man's  creed.  '  If 
any  man  will  come  after  Me,  let  him  deny  him- 
self, and  take  up  his  cross  and  follow  Me,'  is  what 
God  says.     As  you  sow  you  shall  reap. 

'  Truly  the  light  is  sweet,  and  a  pleasant  thing 
it  is  for  the  eyes  to  behold  the  sun ;  but  if  a  man 
live  many  years,  and  rejoice  in  them  all,  yet  let 
him  remember  the  days  of  darkness,  for  they  shall 
be  many.  All  that  cometh  is  vanity.  Rejoice,  O 
young  man,  in  thy  youth;  and  let  thy  heart  cheer 
thee  in  the  days  of  thy  youth,  and  walk  in  the 
ways  of  thine  heart,  and  in  the  sight  of  thine 
eyes;  but  know  thou,  that  for  all  these  things 
God  will  bring  thee  into  judgment'  (Eccles.  xi. 
7-9).  —  Man,  who  shall  live  for  ever,  giving  up 
his  eternit}'  for  present  pleasure,  giving  up  Christ 
for  the  world,  is  like  one  who  is  colour-blind, 
that  is,  like  a  person  who  can  see  well  enough  his 


fm 


156 


GRACE  AifD  TRtTTlt.* 


wi 


way  through  the  world,  but  cannot  distinguish 
between  red  and  green,  or  any  other  of  the  beauti- 
ful hues  that  are  seen  in  the  rainbow.  They  that 
see  colour  in  all  its  beauty  and  diversity,  as  God 
has  made  it,  cannot  but  think  it  a  great  misfortune 
for  those  who  cannot  distinguish  one  colour  from 
another.  They  see  the  crocus  and  the  snowdrop 
the  same  as  the  green  grass,  and  it  again  as  the 
stone  wall.  Everything  to  them  is  either  black 
or  white,  and  the  glorious  rainbow  is  not  distin- 
guished from  the  black  cloud  that  it  spans. 
Everything  is  to  them  like  an  engraving,  and  the 
lilies  of  the  field,  that  we  are  asked  to  consider, 
have  no  more  beauty  than  is  derived  from  their 
shape  and  position.  It  is  a  misfortune,  but  the 
unfortunate  one  does  not  know  his  loss.  How 
true  is  that  saying  of  Sir  John  Herschel,  referring 
to  this  colour-blindness:  'What  ive  never  knew 
lue  never  miss  I '  How  true  in  the  great  realities 
of  our  existence!  How  many  people  go  about 
this  world  absorbed  in  its  business,  its  pleasure, 
or  its  science,  and  have  never  seen  the  most  glori- 
ous sight  that  ever  burst  upon  it  —  the  perfect 
love  of  God  to  sinners,  and  the  perfe6l  hatred  of 
God  against  sin;  or  rather,  have  never  seen  the 
most  glorious  Person  that  ever  trod  this  earth 
as  the  sacrifice  for  their  sin,  as  their  propitiation, 
as  the  object  to  fill  their  hearts  now  and  for  ever! 
They  never  knew  Him,  and  they  never  miss 
Him.  If  you  were  saying,  *  Christ  is  not  in  the 
world,  do  you  miss  Him  ? '  the  idea  would 
startle  many.  Others  would  feel  that  they  would 
not  at  all  like  Him  to  be  always  where  they  were ; 


«  UNDER   THE  SUN.* 


157 


re; 


they  woul^  not  feel  free  if  He  were  always  sitting 
at  their  table,  or  went  with  them  wherever  they 
went.  Have  you  never  heard  people  say,  when 
a  godly  man  had  left  their  company,  *  Well,  I'm 
glad  he's  gone;  we  couldn't  do  anything  before 
him?'  How  would  you  like  Christ  to  be  always 
beside  you?  Far  from  missing  Him,  you  are 
really  very  glad  He  is  not  here.  Thank  God 
there  are  those  who  have  known  Him,  that  do 
miss  Him,  and  are  waiting  for  Him.  Why  does 
the  lady  of  the  world  so  enjoy  company,  while 
the  pierced  Christ  is  never  missed?  Because 
she  never  knew  Him.  Why  do  the  men  of  the 
world  enjoy  their  learning,  their  riches,  or  their 
pleasure,  and  do  not  miss  Christ,  God's  greatest 
gift?  Because  they  never  knew  Him.  They 
wonder  that  people  can  enjoy  prayer-meetings, 
gospel  preachings,  or  Bible-readings,  and  always 
enjoy  them  —  ready  for  them  in  the  morning,  at 
noon,  or  evening.  They  pity  such.  Is  it  not  like 
the  man  who  is  colour-blind,  pitying  us  as  we 
stand  in  rapt  enjoyment  admiring  the  glorious 
rainbow?  He  feels  the  rain  falling,  but  can  see 
and  admire  no  rainbow.  We  see  the  magnificent 
colouring  of  the  rainbow,  and  forget  the  rain. 
They  never  knew  the  joy  of  being  the  Lord's, 
therefore  they  never  miss  it.  And  what  is  left  in 
the  world  after  Christ  is  taken  away?  He  once 
was  here,  and  God  looked  on  Him  well-pleased; 
but  man  in  his  blindness  crucified  this  only 
worthy  obje6t  on  earth,  and  what  is  left?  God 
has  told  us  *  All  that  is  in  the  world  '  — 
ibt.    *  The  Lust  of  the  Flesh.' 


il 


>S8 


'  GRACE  AND   TRUTH: 


2d.    *  The  Lust  of  the  Eye,'  and, — 

3d.  '  The  Pride  of  Life.'  There  are  no  other 
motive  powers  in  the  world  but  these.  This 
trinity  is  reigning  in  power  to-day  as  in  the  days 
of  John  the  apostle. 

1st.  '  The  lust  of  the  flesh.''  —  This  has  to  do 
with  the  things  by  which  the  senses,  taste  and 
touch,  and  all  merely  animal  gratifications,  are 
nourished.  This  is  the  lowest  and  most  universal. 
Rich  and  poor  equally  are  under  its  power.  What 
shall  we  eat,  what  shall  we  drink?  Such  do  not 
eat  to  live,  the}^  live  to  eat,  to  enjoy  themselves, 
to  satisfy  all  the  fleshly  lusts  that  war  against  the 
soul.  Thus  we  read  of  those  that  'walk  after  the 
flesh,  in  the  lust  of  uncleanness,'  who  serve  '  divers 
lusts,'  lewdness,  wantonness.  This  is  why  tipplers 
and  drunkards  enjoy  the  world,  till  they  forget 
name,  business,  wife  and  family,  body  and  soul, 
for  drink,  which  is  the  front  door  admitting  to 
every  other  lust  of  the  flesh.  A  man  may  be 
under  the  lust  of  the  flesh  who  is  not  a  drunkard, 
but  who  wishes  to  enjoy  himself  on  this  side  of 
his  nature. 

7.d.  '  The  lust  of  the  eye.''  —  This  has  to  do  with 
the  senses  of  seeing,  hearing,  and  so  on.  Here 
the  man  has  not  only  desires,  but  means  to  gratify 
tliem.  What  shall  we  see.^  Some  new  thing, 
some  new  Vanit}-  Fair.  The  Athenians  womkI 
listen  to  anything  new,  quite  kindred  to  this  lust 
of  the  eye.  This  is  the  second  motive  power  in 
the  world.  What  will  please  the  eye  and  tickle 
the  ear.'^  This  is  what  flnds  its  craving  satisfled 
in  theatres,  pantomimes,  operas,  concerts,  senti- 


'  UNDER    THE  SUN: 


159 


ist 
in 
Ic 

ti- 


mental  and  comic  songs.     They  are  all  of  one 

class:  something  that  will  satisfy  their  powers  of 
investigation  as  the  lust  of  the  flesh  has  to  do  with 
the  senses  of  enjoyment.  This  is  even  carried 
into  the  worship  of  the  churcli :  for  what  is  ritu- 
alism but  the  lust  of  the  eye?  Tiic  lust  of  the 
eye  is  here  gratified  with  gorgeous  dresses,  child- 
ish paraphernalia,  sacred  imitations  of  a  panto- 
mime, all  accompanied  by  the  solemn  notes  of 
worship  performed  oa  a  splendid  and  solemn 
machine  for  making  sound,  worship  done  by 
proxy,  to  which  the  worshipper  listens  and  wor- 
ships by  another,  and  for  which  he  pays.  And 
then  people,  conclusively  to  prove  it,  say,  '  But 
we  so  enjoy  it.'  Of  course.  The  lust  of  the  eye 
is  just  the  eye  gratified.  '  But  wasn't  tne  thoatre 
very  entertaining  and  grand?'  Of  course,  and 
whenever  Satan  fails  to  make  such  thini^s  at- 
tractive,  he  must  try  something  else  for  the  lust 
of  the  eye.  *  Turn  away  mine  eyes  from  behold- 
ing vanity'  (Ps.  cxix.  37). 

3d.  '  The  pride  of  life^ — This   is   not  what 
shall  we  eat?  nor  what  shall  we  drink?  nor  what 


;hall 


we    see 


But    how    shall    we    be    seen"" 


Wherewithal  shall  we  be  clothed?  What  is  the 
modern  evening-party,  and  even  a  good  deal  of 
modern  church-going?  Either  the  lust  of  the 
eye  or  pride  of  life  —  either  the  lust  to  see  or  to 
1)6  seen.  Hov/  can  I  be  thought  to  be  great? 
iJow  can  I  make  a  noise  in  the  world?  —  How 
\i^\A\\i\  can  my  parties  be,  and  excel  all  others? 
'j'riis  .e^iuires,  seeks,  and  obtains  the  opportuni- 
ties ioi  display.     How  can  I  reach  the  pinnacle 


i6o 


'  GRACE  AND   TRUTH.' 


of  earth's  fame?  How  can  I  be  a  great  scholar? 
How  can  I  be  a  great  preacher?  How  can  I  be 
an37thlng  great?  I  know  such  and  such  great 
men.  I  know  Lord  so-and-so,  and  am  intimate 
with  Lady  so-and-so.  These  are  some  of  the 
sentences  of 'the  pride  of  life.'  Bengel  says  this 
pride  of  life  *is  that  which  leads  forth  lust  abroad, 
and  diffuses  it  more  largely  into  the  world,  so 
that  a  man  wishes  to  be  as  great  as  possible,  in 
goods,  in  dress,  in  plate,  in  furniture,  in  buildings, 
in  estai-cs,  in  servants,  in  his  retinue,  in  his  equi- 
page, in  his  offices.' 

Is  not  one  or  other  of  these  the  key-note  to  the 
heart  of  every  man  in  the  world?  Are  these  not 
what  all  your  friends,  relatives,  and  yourself,  by 
nature  have  pleasure  in?  Perhaps  they  do  not 
like  one,  but  they  will  have  another.  How  am  I 
to  get  out  of  it?  As  long  as  I  am  'of  the  world,' 
I  cannot  but  get  what  is  in  the  world.  God  says 
there  is  nothing  in  the  world  but  these.  You  say 
you  have  Christ.  Is  he  enough?  If  you  ask 
such  a  question,  you  never  knew  Him,  you  do 
not  miss  Him..  Suppose  the  lust  of  the  flesh,  the 
lust  of  the  eye,  the  pride  of  life,  were  out  of  the 
world.  I  guarantee  that  its  millions  would  miss 
them.  Suppose  good  dinners,  good  parties,  good 
theatres,  thrilling  novels,  good  worldly  amuse- 
ments, and  greatness  in  sometiiing  of  the  world 
were  gone,  many  would  miss  them  and  be  mis- 
erable without  them.  But  they  are  all  doomed, 
and  all  that  enjoy  them.  'The  world  passeMi 
away,  and  the  lust  thereof,  but  he  thai  'luttli  tJie 
will  of  God  abideth  for  evei.' 


Let 

bounc 
He  «•( 
he  gc 
world 


{Tnt 

1st, 
lust  0) 

2d,  ' 
of  the 

3cl,  ' 
This  \A 


I  St,  ' 

This  w 
Word, 
every  \ 
God.' 

2d,* 
of  the 
unto  II 
wilt  fal 
Just  of 
slialt  W( 
shalt  th 

thyself 


'  UNDER   THE  SUN: 


l6l 


Let  us  see  how  man  got  this  threefold  rope 
bound  round  him,  and  how  he  Is  to  get  it  broken. 
He  got  it  in  the  tirst  Adam.  It  is  broken  when 
he  gets  into  the  second,  then  he  is  not  of  the 
world  nor  of  what  is  in  it. 

THE  FIRST  Adam's  failure. 
{Ijitroducing  the  Principles  of  the  fVo/'/d.) 

ist,  '  The  tree  was  good  for  food.'  This  was  the 
tust  of  the  fiesh. 

2d,  '  Pleasant  to  the  eyes.'  This  was  the  lust 
of  the  eye, 

3d,  '  A  tree  to  be  desired  to  make  one  wise.' 
This  was  the  -pride  of  life. 

THE    SECOND    ADAM's    VICTORY. 

(  Overcoming  the  god  of  this  JVorld.) 

ist,  *  Command  that  these  stones  be  made  bread.' 
This  was  the  lust  of  the  fesh,  overcome  by  the 
Word,  '  Man  shall  not  live  by  bread  alone,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of 
God.' 

2d,  *  The  Devil  sheweth  Him  all  the  kingdoms 
of  the  world,  and  the  glory  of  them,  and  saith 
unto  Him,  all  these  things  will  \  give  thee  if  thou 
wilt  fall  down  and  worship  me.'  This  was  the 
last  of  the  eye,  overcome  by  the  Word,  *  Thou 
shalt  worship  the  Lord  thy  God,  and  Him  only 
shalt  thou  serve.' 

3d,  Being  set  on  a  pinnacle  of  the  temple.  *Cast 
thyself  down:  for  it  is  written  He  shall  give  His 


K 


-'  'r'l 


l62 


GRACm  ANl    -^tTTM.' 


angels  charge  comcemaig  i&ee.*  This  was  the 
pride  of  Hfe,  overcaoae  by  that  Word,  *  Thou 
shalt  not  tempt  the  L.oni  thy  God.' 

'This  is  the  vi6lory  thait  ovr — meth  ihe  world, 
even  our  faith/     We  live  uj  hat   is    unseen. 

It  is  your  time,  we  say  to  th-,  a  ■•Idling.  Go  on 
in  the  world  with  all  it  ha  .  tne  lust  of  the  flesh, 
the  lust  of  the  eye,  and  the  pnJe  of  life.  It  is  all 
the  hea\en  you  will  ever  see.  We  can  well  bide 
our  time,  for  this  is  all  the  hell  we  shall  sec. 
Especiall}'  to  young  disciples  is  the  exhortation 
needed,  '  Love  not  the  world.'  Their  tendency 
is  to  the  world;  the  warmth  of  nature,  nnd  the 
N'igour  of  youth,  drag  the  young  Christian  down- 
ward. His  only  safety  is  in  total  separation  from 
the  world. 

ITe  is  not  called  to  retire  to  a  monastery.  Jesus 
prayed  not  that  we  should  be  ta^en  out  j'i  the 
world,  but  kept  from  the  evil  of  the  world.  It  is 
as  really  a  sin  to  become  a  nun  or  a  hermit  as  it 
is  to  mingle  with  the  world.  1'he  Christian  is  to 
be  like  the  fishes  that  were  clean:  they  must  ha\c 
scales  and  fins,  the  scales  to  keep  out  the  water, 
and  tins  to  steer  through  it.  He  is  not  to  betaken 
out  of  the  world,  but  to  go  through  it,  ami  keep 
from  all  that  is  in  it, 'enduring  as  seeing  Him 
who  is  invisible.'  The  ur>rid  sees  no  beauty  in 
Him;  they  do  not  mis-  Him,  because  they  never 
knew  Him.  They  ai.  totally  bli;Yvi  to  what  He 
is.  Not  so  the  Chri^ar.  Mis  Saviour  is  Christ. 
His  life  is  Christ.  His  obje*.^  is  Christ.  This 
world  is  a  wilderness,  because  all  that  is  in  it  has 
nothing  of  Christ.    Dear  fellow-sinner,  tremble  at 


.  r 


UNDER    THE  SUN.' 


163 


^ 


your  enjoyment  of  earth's  stores.  Shall  you  ever 
know  the  only  One  worth  knowing?  You  do 
not  know  Him  now:  'What  we  never  knew  we 
never  miss.' 

Knoiu  Him  above  the  sun,  and  you  will  soon 
understand  what  is  meant  by  '  under  the  sun.'' 


V- 


Away  from  communion  and  walking  with  God, 
Man  entered  his  own  way  and  death's  path  he  trod ; 
*  The  world '  in  its  course  to  destruction  rolls  on, 
With  vanity  stamped  on  all  '  under  the  sun.* 

In  Eden,  at  Sinai,  at  Calvary's  cross. 
The  world  has  been  tried  ;  all  its  glory  is  dross ; 
Man's  failure  at  each  step  since  time  was  l)egun 
Has  brought  in  as  guilty  all  *  under  the  sun.^ 

Condemned  by  our  God  even  now  in  this  world, 

The  stroke  of  His  wrath  soon  'gainst  men  shall  be  hurl'd 

Vet  still  with  his  dancing  to  wrath  he  will  run, 

And  try  to  find  rest  in  all  '  under  the  sun.^ 

But  Cv>v!  has  determined  lost  sinners  to  s  ve, 
To  bear  all  our  burdens  His  own  Son  He  gave  ; 
He  bled  fo:  our  sin,  and  the  work  is  all  done, 
God  offers  Him  now  to  all  '•under  the  sun.' 


As  one  with  Him  now  we  are  seen  on  His  Cross, 
The  fame  and  the  fortune  of  earth  are  but  loss  ; 
We  dice!  in  the  death  of  the  crucified  One, 
His  grave  severs  us  from  all  *  under  the  sun.^ 

Tiie  mnd  world  may  revel  in  mirth  o'er  Him  slain, 
For  this  is  their  heaven,  their  god  is  theii  gain  ; 
The  sun  clad  in  darkness,  He  died  all  alone, 
And  bore  all  our  hell  when  thus  '  under  the  sun.' 

On  Christ  throned  above  our  aflfection  is  set, 
From  whence  He  shall  come  in  His  glory  so  great, 
The  last  battle  fought  and  the  victory  won, 
Hifl  saints  are  caught  up  from  all  ' under th*  sun' 


'No  Confidence  in  the  Flesh! 

Our  Sanctification, 


<•»>» 


O  you  know  what  in  a  Government 
would  deserve  a  vote  of  ivant  of  confix 
dence ?  ' 

*  Indeed,  I  have  little  to  say  in  politics 
on  one  side  or  the  other,  but  there   is  a  govern- 
ment against  which  I  would  with   all   my  heart 
give  a  vote  of  no  confidence^ 
'•What  is  that?' 

*  The  go^^ernment  of  an  evil  heart  within,  which 
is  ever  striving  for  the  reins  of  power.' 

*  I  agree  with  you;  this  is  tirst:  self-government 
is  man's  first  duty.' 

'  I  find  that  the  evil  heart,  or  "  the  flesh,"  as  it 
is  called  in  Scripture,  is  branded  by  the  Holy 
Ghost  with  this  mark,  "No  confidence.''  Look 
at  Phil.  iii.  3.  Three  steps  may  be  seen  in  that 
wonderful  passage  — 

1st,  Worship  God  in  the  Spirit; 

2d,  Rejoice  in  Christ  Jesus; 

3d,  Have  no  confidence  in  the  flesh. 

God  is  seeking  worshippers — those  who  can 
worship  Him  in  spirit  and  in  truth.  This  is  no 
legal  drudgery,  nor  the  vain  attempts  of  in\ui  to 
get  into  favour  with  God.     You  hear  people,  con- 


verted 

worshi 

worshi 

has  the 

and  th 

routine 

preachi 

heartfel 

or  in  so 

back  so 

ing  Goc 

^And 

^The 

in  Chri< 

ably  un 

worship 

cup  of  j 

Because 

I   know 

who  wc 

and  call 

I  have  c 

text,  "  R 

remarkci 

printed, 

I  sa}^,  m( 

as  reall\ 

and  our  i 

My  conn 

allov/ed 

manded, . 

dience.' 

*But  d( 


NO  CONFIDENCE  IN  THE  FLESH.* 


i6s 


no 
to 
>n- 


verted  and  i:nconverted,  speaking  of  going  to 
worship  God.  How  could  an  unconverted  man 
worship  in  spirit  and  in  truth,  when  he  neither 
has  the  Spirit  in  him  nor  has  come  to  the  Truth? 
and  this  alone  is  true  worship.  It  is  no  mere 
routine  of  Christian  duties  —  singing,  praying, 
preaching,  or  hearing;  but  it  is  the  outflow  of 
heartfelt  adoration  to  God  —  it  may  be  in  silence, 
or  in  song  or  thanksgiving,  but  it  is  giving  God 
back  something,  giving  back  His  own  gift,  think- 
ing God's  thoughts  about  Christ.' 

*And  how  can  this  high  step  be  reached.^' 
^The  Spirit's  method  is  by  making  us  "rejoice- 
in  Christ  Jesus."  No  man  can  worship  accept- 
ably unless  his  joy  is  in  Christ  Jesus.  In  fa6t,, 
worship  is  the  overflow  back  to  God  of  the  full; 
cup  of  joy.  Why  is  there  so  little  true  worship.?' 
Because  there  is  so  little  rejoicing  in  Christ  Jesus.. 
I  know  some  are  considered  great  authorities, 
who  would  hardly  dare  to  say  they  are  saved,, 
and  call  it  presumption  in  those  who  do  so;  and 
I  have  often  wondered  what  such  think  of  this 
text,  "  Rejoice  in  Christ  Jesus."  A  brother  truly 
remarked  that  many  Christians'  Bibles  should  be 
printed,  "Mourn  in  the  Lord  always;  and  again 
I  sa}^,  mourn."  "Rejoice  in  the  Lord  alway"  is 
as  really  a  command  as  "Thou  shalt  not  steal;" 
and  oar  blessed  Lord  said,  "If  ye  love  Me,  keep 
My  commandments."  Hence  we  are  not  merely 
allowed  to  rejoice,  but  authoritatively  com- 
manded, and  if  we  do  not  we  are  guilty  of  disobe- 
dience.' 
*But  do  vou  always  rejoice?' 


'^!^ 


i66 


*  GRACE  AND  TRUTH.* 


*  Now  this  is  a  very  common  way  of  getting 
away  from  the  authority  of  God,  by  comparing 
ourselves  with  one  another  instead  of  bowing  to 
God's  demands.  Alas!  no,  I  do  not  rejoice 
always;  but  when  I  do  not,  I  have  to  confess  it 
as  my  sin,  just  as  I  have  to  confess  every  hour 
that  I  do  not  love  God  and  my  neighbour  per- 
fcaiy.' 

'  Many  earnest  men  disobey  this  commandment 
of  the  Holy  Ghost,  I  am  sure,  because  they  feel 
the  evil  of  their  own  hearts  so  strongly.' 

'  Now  this  is  most  absurd  from  a  scriptural 
point  of  view.  In  fa6l,  the  very  step  on  which  a 
Christian  plants  his  foot,  and  thence  rises  to  true 
joy  and  true  worship,  is  the  total  setting  aside  of 
his  own  evil  nature,  as  so  utterly  worthless,  un- 
improvable, and  corrupt,  that  he  determines,  by 
God's  help,  he  will  have  no  confidence  in  it.  If 
a  man  gets  thoroughly  into  this  scriptural  truth 
about  "the  flesh,"  or  rather,  if  it  enters  into  him 
b}^  the  power  of  the  Holy  Ghost,  he  will  soon 
rise  into  the  higher  experience  of  rejoicing  in 
Christ  Jesus,  and  then  worshipping  God  in  the 
Spirit. 

'We  shall  try  briefly  to  note  the  Scriptures  that 
give  us  the  history,  character,  and  relations  of  this 
terrible  foe,  and  from  Scripture  we  shall  lind  that 
man  as  man  is  no  better  and  no  worse  that  when 
he  was  driven  out  of  Eden.  Science  and  art 
have  done  much.  Printing,  railways,  telegraphs, 
and  many  other  inventions  have  appeared.  Time 
and  space,  as  to  this  little  planet,  have  been  almobt 
annihilated.     But  what  about  real  progress  God- 


ward  } 

are  the 

above 

obedie 

obedie 

been  ^ 

The  el 

in  Ada 

innoce; 

subje6l 

acquisi 

depend 

Astr 

their    c 

direftic 

they  de 

forces  -^ 

other  \A 

one    fo] 

Man,  re 

innocer 

from   G 

been    n 

rcprese: 

fall  he  J 

whicli 

when  h 

He  has 

got  the 

doni  is 

cular   p 

desolati 

curing 


(  t 


*  NO  CONFIDENCE  IN  THE  FLESH.* 


167 


ward?  With  all  man's  so-called  improvements, 
are  there  fewer  thieves?  Has  honesty  risen  much 
above  the  level  of  policy?  Are  servants  more 
obedient  to  their  masters?  Arc  children  more 
obedient  to  their  parents?  Development  has 
been  going  on;  but,  Lias!  what  a  development! 
The  elements  of  all  that  has  been  developed  were 
in  Adam  after  the  fall.  Before  the  fall,  Adam  in 
innocence  had  body,  soul,  and  spirit,  with  a  wall 
subje6t  to  God's  will.  By  the  fall  he  got  the  fatal 
acquisition,  "the  flesh," — a  self-will  —  a  will  in- 
dependent of  God's.' 

Astronomers  tell  us  that  planets  are  kept  in 
their  courses  by  two  forces  a6ling  in  different 
dirc6lions,  the  resultant  of  which  is  the  curve 
they  describe  round  the  sun.  The  one  ot  these 
forces  would  draw  the  planet  Jrom  the  sun,  the 
other  would  draw  the  planet  to  the  sun.  The 
one  force  is  centrifugal,  the  other  is  centripetal. 
Man,  revolving  around  God  in  the  communion  of 
innocence,  having  received  the  breath  of  life 
from  God,  making  him  immortal,  and  having 
been  made  in  the  image  of  God,  a6led  as  the 
representative  of  God  on  earth  below.  By  the 
fall  he  severed  his  centripetal  connection,  or  that 
whicli  made  him  seek  God,  so  that  his  action 
when  he  heard  God's  voice  was  to  hide  himself. 
He  has  now  acquired  this  fatal  self-will.  He  has 
got  the  power  to  disobey  God.  The  fatal  free- 
dom is  his  that  some  planet  let  loose  from  its  cir- 
cular path  would  have;  and  now,  in  his  mad, 
desolating,  destructive,  rebellious,  God-dishon- 
ouring  freedom,  man,  as   man,  is  rushing  on  to 


1 68 


'OUAOE  AND    truth: 


everlasting  chaos,  confusion,  and  night,  '  the 
blackness  of  darkness  for  ever.'  The  least  thing 
could  sever  the  link  that  joined  man  in  probation 
to  God.  Disobedience  to  one  test- act  did  it. 
Man  died  (became  separated  ^rom  God)  the  mo- 
ment he  ate  the  forbidden  fruit.  What  has  been 
the  history  of  the  world  ever  since? 

Our  modern  sages  tell  us  that  it  has  been  the 
education  of  the  world,  that  at  Babel  men  were 
divid  d  into  classes,  that  under  law  man's  educa- 
tion began  in  earnest,  that  Christ  came  as  one 
of  this  great  series  of  teachers,  and  now  the  Spirit 
in  our  day  is  going  onto  complete  the  education. 
This  sounds  very  well,  but  it  is  only  man's 
thought.  Scripture  shows  us  that  the  history  of 
the  world  is  the  history  of  sin.;  that  man  is  away 
from  God  and  must  be  (not  educated,  but)  saved, 
or  perish  forever.  The  ritualist  tells  us  that  man 
is  to  be  Religionised;  God  tells  us  that  he  is  to 
be  born  again.  The  rationalist  tells  us  he  has  been 
going  on  with  his  education;  God  tells  us  he  is 
^condemned  already,'  and  is  incapable  of  being 
educated  until  His  grace  save  him  (Tit.  ii.). 

We  have  seen  whence  'the  flesh'  was  acquired: 
let  us  look  at  it — 

T.    AS   TRIED    AND    DESCRIBED    BY    GOD. 

There  are  two  distinct  though  connected  ques- 
.tions: 

First,  What  is  the  history  of '  the  flesh  ?' 
Second,  How  is  '  the  flesh '  described  in  Scrip- 
ture? 


I  ma 

men's  1 
partly  ; 
two  qi 
majorit 
rightly 
with  th 
'Jesus 
is   not 
other  u 
which 
and  thi 
but  ve 
There 
'  flesh ' 
in  whic 
nature, 
man  as 
First 
A  so 
very  HI 
the  eye 
satisfa6 
takes  o 
which, 
arsenic 
known 
then  ta 
else  to 
has  she 
yond 
been  dc 
would  ] 


'NO  CONFIDENCE  IN  THE  FLESH.* 


169 


I  ma}  state  here,  that  there  is  often  confusion  in 
men's  minds  concerning  what  '  the  tlesh '  is.  This 
partly  arises  from  the  word  '  flesh  '  being  used  in 
two  quite  dilferent  senses  in  Scripture.  In  the 
majority  of  cases  in  the  New  Testament  the  words 
rightly  translated  *  flesh  '  and  '  fleshly,'  have  to  do 
with  the  flesh  of  the  body,  such  as  *  flesh  and  blood,' 
'Jesus  Christ  came  in  the  flesh,'  which  of  course 
is  not  the  evil  nature  which  is  spoken  of  in  the 
other  use  of  the  word.  There  was  an  old  heresy 
which  made  sin  resident  in  the  flesh  of  the  body, 
and  this  led  men  to  practise  tortures  and  penance; 
but  very  few  ever  have  such  a  thought  now. 
There  are  about  a  hundred  passages  in  which 
'  flesh '  has  this  first  meaning.  In  the  fifty  others 
in  which  the  word  is  used  it  refers  to  the  evil 
nature,  the  ali':jated  afu  6tions,  the  self-will  of 
man  as  away  from  God. 

First,   What  is  the  history  of  the  flesh? 

A  solution  of  arsenic  in  a  glass  full  of  water  is 
very  like  the  water,  and  cannot  be  dete6ted  by 
the  eye.  The  chemist,  in  order  to  prove  to  the 
satisfa6lion  of  all  that  it  is  the  deadly  poison, 
takes  one  portion  and  to  it  adds  something  else, 
which,  whenever  it  comes  in  conta6l  with  the 
arsenic  in  the  water,  makes  it  assume  a  well- 
known  colour,  showing  at  once  what  it  is.  He 
then  takes  another  quantity  and  adds  something 
else  to  it  to  confirm  this,  until  by  various  tests  he 
has  shown  us  exa6tly  what  it  is,  and  proved  be- 
yond a  doubt  that  it  is  that  poison.  God  has 
been  doing  this  with  man;  not,  as  the  rationalist 
would  persuade  us,  trying  to  impro^■e  the  arsenic, 


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WEBSTER,  N.Y.  HSBO 

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'  GRACE  AND   TRUTH: 


I* 


and  make  it  a  harmless  drink — arsenic  remains 
arsenic.  A  farmer,  having  a  hundred  acres  of 
land,  when  trying  certain  manures  and  crops, 
does  not  require  to  put  all  the  land  under  one 
trial,  but  may  have  a  hundred  distin6t  trials  on 
his  hundred  acres.  God  did  not  try  man  twice 
in  innocence.  He  did  not  put  two  nations  under 
law.  Man  is  man^  all  as  to  nature  being  of  the 
same  material.  Let  us  look  at  some  of  these 
tests  that  God  has  been  employing  from  age  to 
age.  .^ 

ist,  As  an  innocent  man,  God  gave  him  one 
test  —  a  thing  which  in  itself  had  no  moral  value. 
He  was  allowed  all  the  fruit  in  the  garden  except 
that  upon  one  tree.  The  simplicity  of  the  test 
made  it  all  the  more  important.  Man  chose  his 
own  way;  showed  his  independence,  that  is  to 
say,  sin  as  to  his  will.  God  knew  what  was  in 
man.  It  was  not  for  Himself  He  tried  man.  He 
knew  the  end  from  the  beginning;  but  that  all 
might  know  it,  and  every  mouth  be  stopped,  man 
was  tested. 

2d,  After  the  fall  man  was  tried  as  having  a 
will  opposed  to  God,  and  a  conscience  that  told 
of  God's  demands.  Man  had  the  knowledge  now 
of  good  and  evil.  His  conscience  told  him  what 
he  ought  to  do;  he  had  no  external  laws  to  obey. 
'  Leave  a  man  to  his  conscience,'  we  hear  it  said. 
We  answer,  '  He  has  been  left,'  and  what  do  we 
secf*  That  as  the  one  test  a<5ling  on  inncc(int 
man  brought  out  his  independence  or  sin  as  to 
the  will,  so  man,  with  the  flesh  in  him  left  to  con- 
science, manifested   his  corruption  or  depravity 


'NO  CONFIDENCE  IN  THE  FLESH.* 


171 


of  heart  in  lust,  or  sin  as  to  the  affedlions;  for  we 
read,  ^God  saw  that  the  wickedness  of  man  was 
great  in  the  earth,  and  that  every  imagination 
(purposes  and  desires)  of  the  thoughts  of  his 
hsart  was  only  evil  continually.'  Look  at  these 
three  words,  ''  every ^  that  is  without  exception, 
not  one  good,  rotten  to  the  core;  'only''  unadul- 
terated evil,  unmixed  sinfulness;  'continually,^ 
at  every  moment,  in  so  called  good  moments  as 
well  as  bad.  What  a  picture  man,  when  he  was 
left  to  his  conscience,  thus  presented!  God  alone 
saw  man's  heart  in  its  innate  hideousness;  and 
so,  after  man  had  been  thus  tested  for  nearly  two 
thousand  years,  till  sin  reached  its  height,  God 
destroyed  all  the  teeming  millions,  in  His  wrath 
emptied  out  into  destru6lion  the  earth  odious  in 
His  presence,  as  a  chemist  hastens  to  throw  out 
some  noxious  compound  made  between  a  poison 
and  a  test.  We  find  God  covenanting  with  Noaii, 
and  giving  His  promise  to  Abraham,  and  His  law 
to  Moses.     Tliis 'brings  us  to  the  third  test. 

3d,  The  law  —  the  perfe6t  rule  of  human  right- 
eousness, given  to  one  nation,  as  the  tcgt  was  be- 
fore given  to  one  man,  and  conscience  had  tried 
all  the  world  (the  whole  Gentile  world  ])eing 
proved  guilty  by  conscience  and  the  light  of  na- 
ture, as  seen  in  Rom.  i.).  What  did  the  law  do? 
Did  it  bring  the  nation  to  God?  Here  is  Vvliat 
the  Holy  Ghost  says,  *  Wherefore  then  servcth 
the  law?  It  was  added  for  the  sake  of  {lit.) 
transgression'  (Gal.  iii.  19).  What  was  indepen- 
dence, that  is,  sin  of  the  will  or  corruption-  that 
is,  sin  of  lust  before  —  was  now  seen  to  be  trans- 


m 


172 


'  GRACE  AND  TRUTE: 


^\ 


M 


gression  —  that  is  to  say,  sin  in  relation  to  law. 
'Where  no  law  is,  there  is  no  transgression.' 
We  know,  very  well,  there  was  sin  —  so  much 
that  the  whole  world  had  to  be  drowned;  but  law 
showed  sin  to  be  transgression.  A  test,  before  it 
is  of  any  use,  must  be  perfe6l.  If  the  test  is  im- 
perfe(5l,  the  results  will  prove  nothing;  but '  God's 
law  is  perfect,'  it  is  *  holy,  and  just,  and  good;' 
and  the  moment  it  came  in  conta6t  with  '  the 
flesh  '  —  with  sinful  man  —  it  brought  out  his 
character  as  radically  disobedient.  Making  the 
golden  calf,  and  thus,  breaking  the  first  words  of 
the  law,  was  man's  reception  of  the  law.  The 
law  was  weak  to  make  sinful  men  holy,  not  in 
itself,  but  weak  through  the  flesh.  Fouler  and 
fouler  the  filthy  water  of  the  flesh  is  shown  to  be. 
Can  anything  be  worse  than  independence  (away 
from  God),  corruption,  and  transgression?  Yes, 
one  thing  more  was  needed  before  the  trial  of  the 
flesh  could  be  completed.  Passing  over  man's 
declension  under  kings  subject  10  God,  and  Gen- 
tile wickedness  in  unlimited  monarchy  over  the 
whole  world,  we  come  to  Christ  as  the  last  test 
at  the  '  end  of  the  world '  under  trial. 

4th,  Christ  is  sien  as  a  test  of  men.  A  servant 
might  be  very  independent,  or  very  corrupt,  or 
break  his  master's  commands,  but  he  might  never, 
with  all  this,  have  thought  of  taking  his  master's 
life.  If  the  testing  process  had  stopped  short  of 
Christ  as  a  test,  the  nature  of  the  flesh  would  not 
have  been  fully  seen;  but  lie  has  proved  what 
man  is.  We  are  so  much  accustomed  to  think  of 
_ Christ  as  a  Saviour,  that  we  seldom  think  of  Him 


NO  CONFIDENCE  IN  THE  FLESW 


173 


as  coming  to  bring  out  *  what  was  in  man.'  Read 
Mark  xii.  i-io.  After  showing  man  in  his  treat- 
ment of  subordinate  servants,  the  Lord  says,  ver. 
=6,  *  Having  yet,  therefore,  one  Son,  His  well-be- 
iloved.  He  sent  Him  also  last  unto  them  saying, 
""  They  will  reverence  My  Son." '  We  know 
well  what  they  did:  the)/^  slew  the  King's  Son, 
showing  thus  their  enmity  to  the  King.  Enmity 
against  God  Himself  is  the  b'j'  est  point  rebel- 
lion can  reach.  This  was  neve:  seen  till  Christ 
came;  and  this  is  the  education  of  the  world  I 
Let  us  recapitulate  what  we  have  seen  to  be  the 
chara6ler  of  man  from  his  history.  God  tested 
him,  and  the  very  first  thing  recorded  under  each 
test  is  evil. 

I  St,  As  tried  in  innocence,  his  independence 
was  seen  —  that  is,  sin  as  to  the  ^vill. 

2nd,  As  tried  by  conscience,  his  corruption 
was  seen  —  that  is,  sin  as  to  the  heart. 

3rd,  As  tried  by  law,  his  tra^isgression  was 
■seen  —  that  is,  sin  as  to  commandment. 

4th,  As  tried  by  Christ,  his  enmity  was  seen  — 
that  is,  sin  as  to  a  person. 

The  complete  character  of  the  poison  is  now 
seen  —  'the  flesh' would  kill  God  if  it  could.  ^Lnn 
in  the  '  flesh  '  slaughtered  the  God-man.  Friend, 
you  have  that  nature  in  your  bosom. 

Second,  How  is  the  Jlesh  described? 

How  does  God  describe  it  in  the  do6\rinal  state- 
ments of  His  word?  It  is  remarkable  that  it  :s 
not  until  the  full  proof  had  been  given  of  whptche 
flesh  can  do — namely,  crucity  Christ — that  we 
get  it  spoken  of  and  fully  exposed  by  God,  and 


^ 


% 


174 


*  GRACE  AND   TRUTH: 


from  God  get  its  true  chara6ter.  The  flesh  is 
not  borne  with  now  on  account  of  the  hardness 
of  men's  hearts,  but  the  darkness  is  past,  and  the 
true  Hght  now  shineth.  In  Rom.  vii.  i8,  Paul 
says,  '  I  know  that  in  me  (that  is,  in  my  jiesJi) 
dwelleth  no  good  thing.'  This  proves  the  ex- 
istence of  two  natures  in  the  Christian  as  well  as 
the  fearfully  depraved  chara6ler  of  the  flesh.  The 
Holy  Ghost  dwelt  in  the  new  nature  in  Paul  as 
He  dwells  in  every  Christian.  But  besides  his 
new  nature  there  was  still  the  old,  unchanged 
and  unchangeable.  None  but  a  saved  man  can 
know  that  there  is  nothing  good  whatever  in  the 
^  flesh.'  Many  moral  unconverted  men  believe 
that  there  are  many  bad  things  in  it,  but  none  of 
them  believe  that  there  is  nothing  good.  'Even 
the  worst  have  their  good  points'  is  man's  esti- 
mate (and  quite  true  as  to  human  morality) ;  bu< 
God's  estimate  is  *  nothing  good.'  Read  Gen.  vi 
5.  All  confess  they  are  sinners,  but  few  that  the} 
(as  sprung  from  Adam)  are  nothing  but  sinners 
The  extent  of  the  ruin,  the  nature  of  the  depravity, 
and  the  steps  by  which  it  was  reached,  are  of  com- 
paratively little  importance,  since  in  every  uncon- 
verted man  (as  God  sees  him)  there  is  no  good 
thing. 

A  friend  who  had  been  led  to  see  this,  thus 
wrote  to  me,  *  I  have  labelled  all  my  feelings  with 
God's  label,  ''  No  good  thing." '  When  very  bad 
chara61:ers  get  converted,  their  friends  often  say, 
*  But  you  see  he  was  a  thoughtless  young  man, 
and  he  was  led  away,  but  he  was  not  so  bad  as 
some;'  and  so  on  with  a  great  deal  of  palliation 


!i 


'NO  CONFIDENCE  IN  THE  FLESIi: 


175 


and  whining  sentimentalism,  instead  of  affixing  to 
him  God's  estimate  of  every  unconverted  man, 
'  No  good  thing.* 

Some  people  think,  because  they  understand  a 
great  deal  of  theological  truth,  that  this  is  good. 
Unless  the  man  has  been  born  again,  all  his 
knowledge  however  good  in  itself  is  reckoned 
*  no  good  thing '  to  him. 

Some  think  that  because  they  feel  devotional 
amid  solemn  sights  and  plaintive  pealing  pipes  of 
praising  machinery,  there  must  be  some  soft 
corner  for  divine  things  in  their  hearts  after  all, 
but  God  all  the  while  says,  '  No  good  ihiiig^ 
Hearing  the  '  Dead  March  in  Saul '  played  by  a 
military  band  at  a  soldier's  funeral  has  often  moved 
many  to  tears,  and  I  do  not  wonder  at  the  most 
stolid  being  moved  in  their  feelings;  but  what 
does  mere  feeling  or  emotion  amount  to  ?  — '  No 
good  tiling^ 

Some  again  suppose  because  their  consciences 
get  disturbed  at  certain  sins,  that  this  is  so  much 
good.  Man  has  nothing  tc  boast  of  in  having  a 
conscience,  lot  even  if  he  followed  its  right  lead- 
ings. It  never  gave  him  a  new  nature.  Every 
man  has  a  conscience,  that  is  to  say  —  the  knowl- 
edge of  good  and  evil.  A  man  cannot  make  a 
warm  day  because  he  has  a  thermometer  which 
shows  when  it  is  warm.  Neither  has  a  man  any- 
thing good,  because  he  has  within  him  that  which 
tells  him  what  is  good,  and  what  is  evil.  Let  us 
look  at  other  Scriptures  to  find  out  a  little  more 
what  the  flesh  is. 

Gal.  v.  19,  *  The  works  of  the  flesh  are  manifest, 


m^ 


\f] 


n't 


176 


*  GRACE  AND   TRUTH* 


which  are,  adultery,  fornication,  uncleanness,  las- 
civiousness,  idolatry,  witchcraft,  hatred,  variance, 
emulations,  wrath,  strife,  seditions,  heresies,  envy- 
ings,  murders,  drunkenness,  revellings,  and  such 
like.'  What  a  fountain  of  all  uncleanness  I  In  2 
Pet.  ii.  18  we  find  what  feeds  the  flesh:  '  For 
when  they  speak  great  swelling  v/ords  of  vanity, 
they  allure  through  the  lusts  of  the  Jlesh?  The 
flesh  loves  pompousness,  it  hates  humility.  2  Pet. 
ii.  10  speaks  of  'them  that  walk  after  thejlesh  m 
the  lust  of  uncleanness,  and  despise  government  — 
presumptuous,  self-willed.'  '  Self-will '  (that  is, 
liking  and  choosing  one's  own  way  rather  than 
God's),  '  is,  in  fa6t,  the  very  essence  of  the  flesh.' 
Man  must  have  what  he  wills,  and  desires,  what- 
ever the  consequences  be,  whatever  God  says; 
Satan,  of  course,  at  the  same  time  blinding  us  as 
to  what  God's  will  is.  The  world  is  also  in  close 
alliance  with  its  lusts:  i  John  ii.  16,  '  All  that  is 
in  the  world,  the  lust  of  the  fleshy  and  the  lust  of 
the  eyes,  and  the  pride  of  life,  is  not  of  the  Father, 
but  is  of  the  world.' 

Rom.  viii.  3-7  gives  us  'the  nature  of  the  flesh 
as  opposed  to  law^  to  life^  and  to  God^  just  as  we 
saw  it  in  its  progressive  history.  Ve^.  3,  *  What 
the  law  could  not  do  in  that  it  was  weak  through 
the  flesh;'  ver.  7,  'The  carnal  mind  (literally  the 
mind  of  thefltsh)  is  not  subject  to  the  laiv  of  God, 
neither  indeed  can  be.'  It  opposed  the  law,  broke 
it,  was  stirred  up  to  more  evil  by  ic.  Again,  as  to 
life:  ver.  6,  'To  be  carnally  minded  (literally  the 
mind  oi  the  flesh)  is  death;  '  and  as  to  God,  'The 
CUifial  mind  is  enmity  against  God;'  ver.  8,  'So 


i!    --    I 


*N0  CONFIDENCE  IN  THE  FLESH.' 


177 


-i*- 


then  they  that  are  in  the  flesh  cannot  please  God.' 
Friend,  pause  a  minute.  Are  you  in  the  flesh  ? 
Do  what  you  may,  you  *  cannot  please  God.'  Give 
all  your  time  and  money  to  the  Lord,  yet  you 
'cannot  please  God.'  Let  us  now  look  at  'the 
flesh'— 

n. AS   TO   THE    sinner's   SALVATION. 

We  need  not  dwell  long  on  this,  as  we  have 
seen  what  God's  charadter  of  it  is.  '  The  flesh  ' 
is  never  san6lified  nor  improved.  It  can  only  be 
condemned. 

Christ  came  in  the  likeness  of  sinful  flesh,  and 
for  sin  condemned  *  sin  in  theflesh^  '  The  flesh ' 
is  never  forgiven.  It  is  judged,  set  aside,  con- 
demned. Though  my  sins  were  like  scarlet,  the 
precious  blood  has  cleansed  them,  and  I  am  for- 
given, but  the  flesh  never  is.  God  never  improves 
it,  and  God  never  forgives  it,  neither  should  we. 
We  are  saved  from  this  awful  depravity  and  cor- 
ruption in  which  we  were  born,  not  by  any  pro- 
cess or  work,  any  more  than  we  are  justified  from 
our  sins  by  a  work. 

We  get  out  of  the  flesh  just  as  we  got  into  it. 
We  got  into  it  by  our  birth;  we  get  out  of  it 
by  a  new  birth.  We  got  into  it  in  a  representa- 
tive head,  Adam;  we  get  out  of  it  in  the  repre- 
sentative head,  Christ.  Christ  on  the  cross  not 
only  had  our  iniquities  laid  upon  Him,  but  also 
condemned  '  sin  in  the  flesh;  '  that  is  to  say,  not 
the  guilt  of  sin,  but  sin  in  the  nature;  not  the 
branches,  but  the  rootj  not  the  streams,  but  the 
fountain* 


r    • 


178 


*  GRACE  AND   TRUTTi: 


m 


;  Many  are  trying  to  improve  *  the  flesh,'  and 
would  take  much  comfort  if  they  could  only  feel 
themselves  getting  a  little  better;  vvrhereas  God 
wishes  us  to  have  no  confidence  in  it  v^hatevcr, 
and  to  *  reckon  ourselves  dead  indeed  unto  sin^ 
Howr  could  any  one  by  any  effort  of  w^ill,  without 
a  new  nature,  subdue  his  flesh  when  it  is  just  self- 
will?  It  would  only  be  will  against  will,  which 
is  an  absurdity. 

But  if  I  receive  God's  Christ  as  the  One  dead 
and  now  risen,  reckoning  myself  dead  to  sin,  I 
bring  in  God's  will  done  in  Christ's  work  about 
sin,  and  I  thus  '  thank  God  through  Jesus  Christ 
our  Lord,'  and  begin  to  walk  in  newness  of  life. 
And  though  there  is  still  confli6t,  I  know  that 
'  with  the  mind  I  myself  (what  God  reckons  as 
me  in  Christ)  serve  the  law  of  God,  but  with  the 
flesh  the  law  of  sin;'  but  that  Hhere  is  no  con- 
demnation to  them  in  Christ  Jesus.'  Whether 
are  you  in  Christ  Jesus  or  in  the  flesh?  You 
cannot  be  in  both. 

Your  standing  is  either  in  Christ  risen  or  in 
Adam  fallen.  There  is  no  third  man.  Adam 
was  the  first  man,  and  all  the  trial  was  only  of  the 
first  man.  Christ  is  the  second  man,  and  there  is 
no  third.  He  is  the  last.  He  is  the  second  man, 
but  he  is  the  last  Adam  (i  Cor.  xv.  45,  49). 


;v^ 


III. AS   TO   THE   christian's   LIFE. 

New  Testament  Scripture  is  very  plain  on  two 
points : 

I  St.  The  Christian  is  not  in  the  flesh.     Paul 


*N0  CONFIDENCE  IN  TUE  FLESli: 


179 


could  speak  of  himself  and  of  all  Christians  thus, 
'When  we  were  in  the  flesh'  (Rom.  vii.  5),  of 
course  thus  implying  that  they  are  not  in  it  now. 
2d.  '  The  Jicsh  '  is  still  in  the  Christian.  Paul 
said,  *  In  me,  that  is  in  my  flesh,  dwelleth  no  good 
thing.'  (Rom.  vii.  18.)  If  we  mistake  or  forget 
one  or  other  of  these  fa(5ls,  we  shall  get  into  great 
confusion,  and  shall  have  lessened  power  in  deal- 
ing with  this  enemy. 


ISt.   THE   CHRISTIAN   IS    NOT    IN    THE    FLESH. 

*Ye  are  not  in  the  flesh  but  in  the  Spirit,  if  so 
be  that  the  Spirit  of  God  dwell  in  you.'  (Rom. 
viii.  9.)  The  Spirit  of  God  dwells  in  ail  Chris- 
tians, therefore  this  is  true  of  all.  '  They  that  are 
Christ's  have  crucified  the  flesh  with  the  affections 
and  lusts.'  (Gal.  v.  24.)  Not,  *  are  to  crucify,'  or 
^  ought  to,'  but '  have  crucified.'  *  In  whom  also 
ye  are  circumcised  with  the  circumcision  made 
without  hands,  in  putting  off'  the  body  of  the  sins 
oi  the  flesh  by  the  circumcision  of  Christ.'  (Col. 
ii.  II.)  Every  Christian  is  out  of  Adam  and  in 
Christ.  He  is  sailing  now  in  the  river  of  life; 
whereas,  by  nature,  his  boat  is  tossing  on  the 
river  of  death.  It  is  said  of  the  children  of 
Israel  in  the  wilderness,  so  wicked  and  so  per- 
verse, God  *  hath  not  beheld  iniquity  in  Jacob, 
neither  hath  He  seen  perverseness  in  Israel.' 
(Num.  xxiii.  21.)  So  when  God  looks  at  a  sin- 
ner in  Christ  he  sees  the  sinner  dressed  in  all  the 
beauty  of  Christ  and  sees  none  of  the  sinner's  in- 
iquity nor  perverseness, 


¥"» 


i8o 


*  GRACE  AND   TRUTH.* 


The  Holy  Spirit,  by  the  pen  of  the  Apostle 
Paul,  brings  out  this  very  clearly  in  the  second 
chapter  of  Galatians,  where  a  line  of  argument  is 
pursued  similar  to  that  contained  in  the  sixth  of 
Romans.  In  Romans,  after  Paul  brings  in  '  all 
the  world,'  Jew  and  Gentile,  *  guilty  before  God,' 
and  demonstrates  the  vi6tory  of  grace  over  sin,  he 
goes  on  in  the  sixth  chapter  to  shew  Christ,  in 
resurre(5lion,as  the  immediate  and  effedlive  power 
of  personal  holiness.  *     •      ■  '^  ;  - 

In  the  second  of  Galatiansiie  takes  occasion,  from 
Peter  refusing  to  take  a  meal  with  certain  per- 
sons, to  shew  the  true  position  and  standing  of  all 
believers  in  the  Lord  Jesus  Christ.  A  straw  shews 
the  dire6tion  of  the  current.  If  Peter  could  not 
have  intercourse  with  Gentiles  who  had  been 
cleansed  in  the  blood  of  Jesus  and  placed  in  a 
position  of  righteousness  that  no  legal  observances 
could  effeft  or  help  him  to  keep  and  walk  in,  the 
whole  "^gospel  of  the  grace  of  God 'would  be  un- 
dermined.    (Read  Gal.  ii.)  ,    . 

Paul  shews  that  both  Peter  and  himself,  Jews  as 
they  were,  children  of  the  promise,  and  not  ^  sin- 
ners of  the  Gentiles,'  had  to  fall  into  the  sinner's 
place,  and  accept  Christ  the  gift  of  God.         ^%  . 

Peter,  in  Acts  xv.  ii,  stands  up  for  the  very 
same  doctrine:  —  'We  believe  that,  through  the 
grace  of  the  Lord  Jesus  Christ,  we  (Jews)  shall 
be  saved,  even  as  they  (sinners  of  the  Gentiles).' 

Paul  says,  in  effe6l,  if  the  law  could  justify 
them,  they  had  been  doing  wrong  in  preaching 
Christ.  3oes  Christ  need  the  law  to  help  Him 
to  present  the  believer  to  God?     We  consider  it 


'^0  CONFIDENCE  IN  THE   FLESH.' 


i8i 


sin- 


blasphemous  to  think  that  Christ  woiikl  be  a 
minister  of  sin.  But  having  been  judged,  con- 
demned, C4.rd  slain  by  the  law,  do  we  now  go 
b  ick  to  be  saved  or  helped  by  it'  If  so.  we 
p  ove  by  this  very  act  that  we  are  'transgres- 
sors ;'  for  in  that  case  we  should  never  have  left 
it  at  all.  Crrace  and  law  cannot  help  each  other 
in  our  salvr.tion — the  adoption  of  grace  is  the 
giving  up  of  law  for  salvation. 

The  Apostle,  in  the  i8th  and  following  verses 
(Gal.  ii.)  places  himself  as  representing  all  be- 
liev-  rs,  and  goes  on  to  show  that  men  can  serve 
Gtxl,  and  live  acceptably  to  Him — only  through 
de>th  and  resurrection.  'For  I  throui^h  the  law 
am  dead.'  This,  of  course,  cannot  mean  that  I 
am  morally  dead  to  the  knowledge  of  its  de- 
mands; nor  that  I  am  dead  in  the  sense  of  seek- 
uyy  my  justification  by  the  old  dispensation  un- 
der law;  but  '  I  through  the  law  have  died,' or 
have  judicially  met  my  doom.  God  said,  'In  the 
day  that  thou  eatest  thereof  thou  shalt  surely 
die.'  The  flaming  sword  that  guarded  Paradise 
has  demanded  my  blood.  '  I  have  died.'  'ihe 
soul  that  sinneth  It  shall  die.'  'I  have  di- d.' 
The  law  has  exacted  its  demands.  '  The  wagt , 
of  sin  is  death.'  These  wages  have  been  paic. 
*1  have  died.'  " 

But,  since  I  through  the  lav/  have  died,  in  per- 
f^:;ct  rightousness  and  justice  I  have  now  died  to 
Its  every  claim,  and  the  sword  cannot  be  bathed 
in  blood  twice  for  the  same  offence.  The  waofes 
of  my  sin  cannot  be  demanded  twice.  The  mur- 
derer h  II  gingdead  at  the  jibbetoi  justice  is  dea'd 
"i^  every  demand  they  can  bring  against  him. 


182 


'  GRACE  AND   TRUTH* 


li 

i 


■'  Daniel,  by  serving  his  God,  had  brought  him- 
self under  the  penalty  of  the  laws  of  the  Medes 
and  Persians,  which  said,  '  He  shall  be  cast  into 
the  den  of  lions.'  But,  sitting  at  the  bottom  of 
that  den,  with  the  lions'  mouths  graciously  stopped, 
he  could  say,  — '  I  am  dead  fo  the  law  of  the 
Medes  and  Persians.'  And  when  Darius  raised 
liim  on  the  morrow,  he  did  so  in  perfedl  righteous- 
ness, as  far  as  the  demands  of  the  law  of  the 
Medes  and  Persians  were  concerned,  and  no 
enemy  of  Daniel,  no  adviser  of  Darius,  could 
punish  the  prophet  for  law-breaking,  nor  point  a 
suspicious  finger  at  him  as  he  sat  with  Darius  — 
l\e  could  now  live  to  Darius.  ^  I  through  the  law 
am  dead  to  the  law,'  only,  however,  '  tliat  I  might 
live  unto  God.'  —  *  He  that  has  died  is  justified 
from  sin'  (Rom.  vi.  7).  This  death  and  resur- 
re6lion  scheme  is  no  figure  of  speech,  but  an 
jivvful  reality  as  seen  at  Calvary,  and  a  reality 
(judicially  and  experimentall}^)  to  the  sinner  on 
believing  in  Jesus.     We  have  life  out  of  death. 

The  19th  verse  is  a  counterpart  of  the'  i8th. 
The  1 8th,  as  it  were,  ex^^resses  the  truth  abstractly. 
The  19th  meets  this  question,  —  ^  What!  is  Saul 
ihe  Pharisee,  Saul  t>ie  persecutor,  Saul  the  pro- 
fessor, Saul  the  legalist,  deadF'  He  is;  but  this 
is  where  I  find  an  end  of  myself — on  the  cross 
of  Christ:  '  I  am  crucified  with  Christ'  This  is 
;;omctimes  explained,  *  as  Christ  wascrucified^  and 
r.ufiered  at  the  hands  of  the  world,  so  I'll  bear 
the  cross  along  with  11  im.'  It  is  indeed  a  blessed 
truth  that  we  have  fellowship  with  Him  in  His 
sufilrings  for  righteousness,  and  that  as  followers 


♦  NO  CONFIDENCE  IN  THE  FLESE.* 


183 


■  on 


of  Jesus,  we  are  to  take  up  our  cross  and  follow 
Him:  but  the  truth  in  this  passage  answers  to  the 
statement  in  the  former  verse,  *  I  through  the 
law  have  died;'  and  to  that  in  Romans  vi.  6, 
■  Knowing  that  our  old  man  is  (has  been)  cruci- 
fied.' *  I  have  been  crucified  with  Christ.'  (The 
verb  is  in  the  perfe6l  passive).  The  stroke  of 
justice  against  me  fell  on  Him.  My  cup  was 
drained  by  Him;  m}^  wages  of  sin  were  paid  out 
to  Him;  my  separation  from  God  was  in  His  cry, 
'  My  God,  my  God,  why  hast  thou  forsaken  me  ?  ' 
My  hell  was  borne  by  Him  —  the  perfe(!^ly  right- 
eous One  fulfilling  all  law,  and  then  bearing  its 
penalty  for  me  the  unrighteous,  condemned,  dead 
one.  '  He  suifcred,  the  Just  for  the  unjust,  that 
He  might  bring  us  to  God.'  And,  looking  back 
on  His  cross,  and  identifying  myself  with  Him, 
I  can  say, — 

*  I  through  the  ^aw  am  dead,^  / 

*  I  am  crucified  with  Christ.^ 

No  demand  can  be  made  against  Christ;  for, 
after  justice  had  been  appeased,  God  raised  Him 
up  from  the  dead  by  the  Holy  Spirit;  and  as 
there  could  never  come  one  single  question  con- 
cerning sin  against  Him  who  had  become  the  sin- 
bearer  (after  having  borne  sin.  He  had  been 
raised  in  righteousness),  so  I,  quickened  into  this 
'newness  of  life,^  go  free.  1  was  not  justified 
when  Christ  rose,  but  He  was  raised  again  for  my 
justification;  and  on  believing  I  reckon  myself 
dead,  and  can  say, — 

'  /  am  dead  to  the  law^ 

*  Crucified  J  nevertheless  I  livt% 


jS4 


*GFACE  Ayn  teutr: 


r  ) 


live  in  this  resurrection-life,  live  in  this  life  that 
Jesus  has  beyond  his  grave,  beyond  the  demands 
of  law,  beyond  the  doom  of  sin,  for  it  is  'yet  not 
(literally  r^  longer^  I,  but  Christ  liveth  in  me' — 
no  longer  Saul  the  Pharisee — Saul  the  pretender 
to — and  striver  after,  riorhteousness  by  law'  but 
one  who  has  submitted  himself  to  God's  right- 
eousness— one  who  has  submitted  himself  to  be 
put  out  of  existence  judicially — that  is  to  say,  in 
God's  reckoning — and  is  now  kn  ;wn  only  as  one 
who  is  living  in  Christ,  living  unto  God, — 

^  Thit  I  might  live  unto  Ood;^ 

*  Yet  not  If  but  Christ  liveth  in  m$.* 

A  man  is  thus  made  fit  for  living  unto  God, 
not  by  amendment  and  reformation,  but  through 
death  and  resurrection:  the  flesh  might  and  does 
attempt  the  former,  in  the  latter  God  alone  can 
work.  This  Vsanctification  of  the  spirit*  is  all 
of  God. 

'The  life  which  I  now  live.'  is  in  a  foreiorn,  un- 
cono-enial  clime — where  1  \\  ive  no  friends — no 
food — no  rest;  it  lives  by  faith,'  on  what  will  be 
its  Hfe  for  ever,  'the  Son  of  God.'  This  life  feeds 
on  love:  for  its  object  is  Jesus,  'who  loved  me 
and  gave  Fiimself  for  me. 

Thus  I  have  not  only  forgiveness  of  sins  in 
Christ,  but  righteousness  also ;  for  I  could  no 
more  get  righteousness  by  law.  than  I  could  for- 
giveness. But  now  are  we  '  the  righteousness  of 
God  in  Him.'  'For  if  righteousness  come  bylaw, 
Christ  is  dead  in  vain  ;'  but  we  are  in  Him  'who 
of  God  is  made  unto  us  wisdom,  and  righteous- 


NO  CONFIDENCE  IN  THE  FLESff.' 


1 8s 


ness,  and  san6lification,  and  redemption'  (i  Cor. 
i.  30). 

*  With  Christ  we  died  to  sin —  ;     • 

Lay  buried  in  His  tomb  ; 
;  ^      ^  But  quic!-ened  now  with  Him  our  life, 

We  stand  beyond  our  doom.' 

Thus  the  apostle  Paul  places  the  believer  in 
perfe6l  acceptance  before  God  —  Christ  his  title — 
Christ  his  righteousness  —  Christ  his  meetness  — 
Christ  his  all  and  in  all.  Made  a  ^  partaker  of  the 
divine  nature,'  the  believer  has  now  that  which 
can  enjoy  God,  and  commune  with  Him. 

But  what  has  all  this  truth  to  do  with  the  Chris- 
tian's every-day  life,  one  may  ask  ?  Much,  very 
much  indeed;  for  there  can  be  no  real  progress 
made  by  us  in  the  Christian  course  until  the 
ground  of  our  standing  before  God  be  righteously 
and  conclusively  settled. 

Being  born  of  Adam,  *  of  the  will  of  the  flesh,' 
we  are  heirs  of  Adam's  nature,  its  guilt,  its 
a6lings,  and  its  doom,  '  by  nature  the  children  of 
wrath.'  So  having  received  Christ,  *  being  born 
of  God,'  we  are  reckoned  as  one  with  Christ, 
we  were  crucitied  with  Christ,  and  thus  met  the 
doom  of  sin  in  Christ:  and  now  we  live  to  God 
in  the  life  of  Christ,  a  life  in  resurredtion,  as 
truly  getting  a  new  nature  at  the  second  birth, 
as  we  got  the  Adam-nature  at  the  first.  God 
reckons  us  as  being  thus  in  His  sight;  and  we 
believing,  and  thus  getting  into  God's  reckoning, 
have  '  peace  with  God,  through  our  Lord  Jesus 
Christ.' 


■*^.M  " 

J 

1 86 


'  GRACE  AND  TRUTH* 


-^--  -!  -I 


2d.    THE    FLESH    IS    IN   THE   CHRISTIAN. 

No  Christian  ever  lived,  or  ever  will  live,  on 
earth  without  sin  in  him.  Indeed  it  is  after  I 
know  Christ  that  I  really  know  the  utter  worth- 
lessness  of  the  flesh,  that  '  in  me  (that  is  in  my 
flesh)  dvvelleth  no  good  thing'  (Rom.  vii.  i8). 
Now  the  opposition  will  be  felt  between  this  per- 
fectly holy  nature,  begotten  in  me  in  connexion 
with  Christ  risen  and  gone  to  the  Father,  and  this 
perfectly  sinful  nature.  Now  it  is  that  I  know  the 
meaning  of  '  sin  that  dwelleth  in  me,'  which  can 
never  be  uprooted  here, for  it  dwelleth  in  me;  not 
sins  coming  from  mc,  or  felt  by  me,  but  sin, 
the  innato  principle,  no  accident  nor  habit,'  sin 
dwelleth  in  me.'  Formerly  I  might  have  assumed 
thfit  the  doctrine  of  in-dwelling  sin  was  true, 
but  now  'I  know'  (Rom.  vii.  1 8),  that  is,  the 
truth  is  applied  to  my  conscience,  by  the  Holy 
Ghost.  Now  I  know,  *  that  the  disposition  of  the 
flesh  (//A)  is  enmity  against  God,  for  it  is  not 
subject  to  the  law  of  GTod,  neither  indeed  can  be ' 
(Rom.  viii.  7). 

From  the  above  it  will  be  seen  that  salvation 
is  something  more  than  a  mere  payment  of 
debt,  a  covering  over  of  iniquity,  the  gift  of  a 
white  robe  of  righteousness,  a  setting  right 
of  the  faculties  of  the  soul,  for  which  out  of 
gratitude  to  God,  and  aided  by  His  Spirit,  the 
Christian  is  now  to  live  a  holy  life.  There  is 
also  a  new  birth,  the  implantation  of  a  nature 
which  not  only  makes  a  man  live  to  serve  God  out 
of  gratitude,  but  which  in  its  very  essence  \s>from 


NO  CONFIDENCE  IN  THE  FLESH.' 


187 


God.  The  spring  of  all  true  Christian  holiness 
is  the  presence  and  operative  power  of  the  in- 
dwelling Spirit,  working  indeed  through  a  man's 
natural  faculties,  but  on  obje61:s  above  and  beyond 
what  the  Adam-life  can  see,  apprehend,  live  on, 
or  enjoy.  Three  very  important  and  practical 
propositions  arise  out  of  the  foregoing  truths. 

1st,  The  Christian  has  two  natures  in  one  per- 
son. 

2<f,  How  does  the  Christian  grow  in  grace? 

3^,  The  Christian  daily  confesses  his  sins  and 
is  daily  forgiven.  -  ? 


is 
re 
ut 
m 


I.    The  Christian  has  two  distinct  natures  in 
one  responsible  ferso7t. 

The  Christian  is  not  two  persons,  the  one  per- 
fe6lly  sinful,  and  the  other  perfe6lly  sinless,  shut 
up  together  in  one  chamber;  but  he  has  two 
natures,  the  'old'  and  the  *new  man'  in  the  one 
responsible  person;  he  has  that  born  of  the  flesh, 
which  is  not  merely  flesh-like  hut  Jlesh,  and  that 
born  of  the  Spirit,  which  is  not  merely  spiritual 
but  spirit. 

The  sinner  living  Mn  the  flesh,'  *dead  in  tres- 
passes and  sins,' was  pardoned,  accepted,  and  made 
a  saint  —  Christ  having  died  and  risen  for  him,  by 
being  born  again,  which  was  accomplished  by  get- 
ting this  life  of  Christ,  begotten  in  him  by  the  Holy 
Ghost  in  reality  and  not  in  figure.  As  a  saint,  he 
is  now  *  not  in  the  flesh,'  thcjgh  the  flesh  is  in  him, 
but  he  is  in  tti?  Spirit,  and  is  responsible  for  the 
uprisings  and  sinsof  tiia  old  mau.  He  is  henceforth 


1 88 


'GRACE  AND   TRUTH: 


pardoned  as  a  son  according  to  the  value  of  the 
blood  presented  before  Godybr^^'/w,  the  person,  the 
individual  now  become  a  Christian,  the  man  pos- 
sessed of  these  two  natures,  who  should  be  walk- 
ing *  in  the  spirit,'  though  ever  and  anon  he  is 
made  to  stumble  through  the  power  of '  the  flesh.' 
;  Thus  the  saint  does  not  advance  in  san6lification 
by  a  change  being  effected  in  the  chara6ler  of 
either  nature,  but  in  the  gradual  development  of 
'  the  new  man  '  by  means  of  the  inworking  of  the 
Holy  Ghost,  and  in  the  daily  mortification  of 
the  members  which  are  upon  the  earth.  The 
man  is  thus  gradually  sandtified  and  made  more 
like  Jesus.  This  is  growth  *  in  grace.'  How 
blessed  I  We  are  saved  *  by  grace; '  we  stand  '  in 
grace '  —  we  grow  *  in  grace.''  The  life  of  a  child 
is  perfectly  human;  we  have  to  grow  to  be  men. 
The  smallest  leaflet  on  the  furthest  branch  of  the 
vine  has  the  same  vine-life  as  the  largest  branch, 
the  trunk  or  the  root.  God's  seed  implanted  is  a 
perfedt  life;  we  have  to  grow  up  to  the  stature  of 
men.  We  would  again  sum  up,  in  brief,  regard- 
ing this  new  life  which  we  have  already  dis- 
coursed on  at  length  in  the  chapter  on  the  work 
of  the  Spirit. 

In  John  iii.  we  get  the  origin  and  communica- 
tion of  this  life,  *\e  must  be  born  again'  (ver. 
7) :  something  external,  all  of  God,  must  be  im- 
planted; not  something  already  in  me  wrought 
on  and  purified.  '  Of  water  and  of  the  Spirit: '  the 
word  of  God  applied  by  the  Spirit  purifies  us  as 

id  afiedtions. 


igh 


't)'^? 


In  John  iv.  we  get  the  indwelling  of  the  Spirit 


—the 
power 
water  s 
Incl 
in  the 
him,  t\ 
of  mine 
living  > 

2.   Hot 


Thei 
verted  1 

Man3 

at  conv 

fountair 

power  1 

fountair 

point  is 

the   cor 

streams 

flesh,  ar 

nication 

witchcr 

strife, 

drunker 

taught  i 

is  purifi 

dividual 

holy,  is 

another 

curably 


I 


« NO  CONFIDENCE  IN  THE  FLESH.' 


189 


— the  gift  of  Christ  —  as  the  one  energizing 
power  in  the  new  man,  represented  as  ^  a  v/ell  of 
water  springing  up  into  everlasting  life'  (iv.  14). 
In  chap.  vii.  we  get  the  outflow  of  this  Spirit, 
in  the  activities  of  the  new  man  on  all  around 
him,  through  no  new  channels,  no  new  faculties 
of  mind,  but  *  out  of  his  belly  shall  flow  rivers  of 
living  water'  (ver.  38). 


2.   How  does   the   Christian  grow   in  grace  f 
Does  his  old  heart  get  better? 

The  Spirit  of  God  in  John  teaches  that  in  a  con- 
verted man  there  is  a  new  fountain. 

Many  Christians  seem  to  think  that  all  we  get 
at  conversion  is  a  divinely  given  filter  to  the  old 
fountain,  which  will  gradually  increase  in  its 
power  until  it  renders  the  filthy  waters  of  the  old 
fountain  clean.  In  Galatians  v.  15-26,  the  whole 
point  is  stated,  ^-^o  fountains  are  spoken  of  in 
the  converted  man,  sending  out  their  natural 
streams.  The  streams  from  the  old  fountain,  the 
flesh,  are  given  at  the  19th  verse, '  Adultery,  for- 
nication, uncleanness,  lasciviousness,  idolatry, 
witchcraft,  hatred,  variance,  emulations,  wrath, 
strife,  seditions,  heresies,  envyings,  murders, 
drunkenness,  revellings.  Are  we  anywhere 
taught  in  Scripture  that  this  evil  nature  is  refined, 
is  purified?  Certainly,  indeed,  the  man,  the  in- 
div^idual,  is  purified,  is  cleansed,  made  more 
holy,  is  morally  sanftified;  but  it  is  in  altogether 
another  way  than  by  trying  to  cure  what  is  Mn- 
curably  wicked.'     The   streams   from  the  new 


190 


'  OR  ACE  AND   TRUTH.* 


in-  -  iia^ 


>        'f 


1' 

t* 

k 

y 

fountain  —  the  Spirit  —  are  given  at  the  22d 
verse,  *  love,  joy,  peace,  long-suffering,  gentleness, 
goodness,  faith,  meekness,  temperance; '  and  we 
are  told  that  the  Christian's  holy  life  is  walking 
in  the  Spirit,  mortifying  the  '  members  which  are 
upon  the  earth'  (Col.  iii.  5),  keeping  them  in 
their  place  of  death,  '  not  fulfilling  the  lusts  of  the 
flesh.'  This  is  God's  way;  He  asks  for  a  holy 
walk,  and  moreover  has  not  left  us  powerless,  as 
helpless  slaves  under  the  flesh,  but  has  placed  us 
in  a  position  above  it,  as  masters  over  it  —  for 
*the  flesh  lusteth  against  the  Spirit,'  also  the 
*  Spirit  against  the  flesh,  and  these  are  contrary 
the  one  to  the  other '  (therefore  they  can  nevei 
be  merged  the  one  into  the  other,  nor. come  to 
peaceable  terms)  '  in  order  that  (literrdly)  ye  may 
not  do  the  things  that  ye  would.'  Not,  as  gen- 
erally understood,  that  I  should  wish  to  do  good 
things  but  cannot  (we  get  that  aspe6l  of  truth  in 
the  case  of  a  quickened  man  under  law  in  Rom. 
vii.  19,  but  it  is  another  thought  here) ;  on  the 
contrary,  by  the  flesh-nature  I  wish  to  do  evil 
things,  but  now  I  have  the  Spirit  indwelling  and 
a6ling,  who  will  not  let  me  do  those  evil  things  I 
otherwise  would. 

Many  Christians  do  not  know  that  we  get  a 
new  creation  put  into  us  at  the  new  birth:  hence 
they  do  not  realise  the  existence  in  the  believer 
of  two  diametrically  opposite  and  actively  oppos- 
ing natures.  Ignorance  of  these  things  is  at  the 
root  of  many  soul-confounding  errors  in  do6trine 
and  pra6lice. 

If  salvation  consisted  merely  in  having  forgive- 


ness, tl 

the  wil 

saved  f 

and  01 

divine 

with  C 

sent  do 

as  Chri 

of  His 

Agai 

be  tone 

by  one, 

were  t( 

zealous 

perfedti 

might  ] 

know  ij 

is  writt 

no  sin, 

in  us.' 

Christie 

times  tc 

know  tl 

of  sin 

teaching 

fe6tion 

the  poss 

fication 

sin,  and 

brings 

attainm( 

ybr  me  • 

In  I 


*N0  CONFIDENCE  IN  THE  FLESH: 


191 


^ 


ness,  the  powers  of  the  mind  being  set  right,  and 
the  will  wrought  on  and  san6lified,  we  might  be 
saved  to-day  and  lost  to-morrow;. in  Christ  to-day 
and  out  of  Him  to-morrow.  But  if  I  get  a 
divine  life  —  the  child's  life  *  quickened  together 
with  Christ,'  united  to  Christ  by  the  Holy  Ghost 
sent  down  from  heaven  —  I  am  as  eternally  saved 
as  Christ  is  safe,  being  a  'member  of  His  boay, 
(>f  His  flesh,  and  of  His  bones'  (Eph.  v.  30). 

Again,  if  my  sinful  propensities  have  merely  to 
be  toned  down,  so  that  they  gradually  die  out,  one 
by  one,  until  all  of  them  are  out  of  existence;  if  I 
were  to  live  long  enough,  and  were  sufficiently 
zealous,  watchful,  and  prayerful,  I  might  obtain 
perfe6lion  as  to  holiness,  in  this  moral  sense,  — 
might  live  without  having  sin  at  all.  This  we 
know  is  opposed  to  all  Scripture  teaching,  for  (it 
is  written  of  Christians)  '  If  we  say  that  we  have 
no  sin,  we  deceive  ourselves,  and  the  truth  is  not 
in  us.'  It  is  equally  opposed  to  all  conscientious 
Christian  experience,  for  while  we  ought  at  all 
times  to  walk  'in  the  Spirit'  without  sinning,  we 
know  that  the  unchanged  and  unchangeable  root 
of  sin  remains  till  we  go  hence.  That  kind  of 
teaching  which  speaks  of  the  attainment  of  per- 
fe6lion  in  the  walk  of  a  Christian  —  that  is  to  say, 
the  possibility  of  sinless  perfe6lion,  perfe6l  san6li- 
fication  in  the  flesh,  tends  miserably  to  tone  down 
sin,  and  make  it  a  slight  matter,  and  sacrilegiously 
brings  down  God's  standard  of  holiness  to  human 
attainment,  instead  of  having  all  in  Christ:  Christ 
for  me  —  my  Substitute :  Christ  in  tne  —  my  life. 

In  I  John  iii.  9,  we  read,  '  Whosoever  is  born 


Wi 


m 


192 


'  GRACE  AND   TRUTH.* 


■3 

-i; 
4: 


of  God  doth  not  commit  sin;  for  His  seed  re- 
maineth  in  him,  and  he  cannot  sin,  because  he  is 
born  of  God.'  Mark  very  carefully  that  this  is  not 
written  concerning  a  few  advanced  Christians  who 
had  reached  a  high  state  of  perfe6lion.  It  is  writ- 
ten concerning  the  youngest  disciple:  *  Whoso- 
ever is  born  of  God.'  And  would  it  not  be  strange 
to  think  that  anything  born  of  God  could  sin? 
The  difficulty  in  the  passage  vanishes  when  I 
understand  that  the  Christian  has  two  natures,  one 
born  of  God,  perfe6t  and  sinless  (God's  seed  is  in 
him),  the  other  born  of  Adam,  imperfe6land  sin- 
ful. Whenever  a  Christian  commits  a  sin,  he  is 
not  manifesting  that  he  is  born  of  God,  but  is 
shewing  that  he  is  born  of  Adam.  It  is  not  as 
born  of  God  he  sins,  but  as  born  of  Adam.  Should 
we  not  v^atch  over  ourselves,  and  pray  for  much 
grace,  to  enable  us  always  to  live  as  sons  of  God. 
and  not  as  sons  of  Adam? 

-  It  is  Christians  who  are  told,  in  Phil.  iii.  3,  to 
have  no  'confidence  in  the  flesh.'  Those  who  are 
the  true  circumcision  of  God  have  no  confidence  in 
any  religious  culture,  advantages,  or  natural  privi- 
leges. Paul  could  boast  more  than  any  man  of 
natural  trainings  for  the  flesh.  Born  under  and 
brought  up  in  all  God's  ordinances,  he  yet  had  to 
renounce  all.  God's  ordinance  can  never  implant 
life.  All  our  many  privileges  could  never  implant 
the  new  life.  They  can,  and  do  develope  the  life, 
as  the  heat,  sunshine,  rain,  and  culture  do  a  seed; 
but  an  a6l  of  God's  Spirit  is  required  to  implant 
the  seed.  These  same  privileges  may  only  the 
more  surely  seal  the  ruin  of  a  man  who  has  not 


*  NO  CONFIDENCE  IN  TUE  FLESn: 


193 


been  converted,  and  it  may  be  impossible  to  re- 
new him  to  repentance.  The  sun  hardens  clay  as 
it  softens  wax.  Paul  thought  all  his  natural  ad- 
vantages but  loss.  He  had  no  confidence  in  the 
flesh.  Two  are  striving  for  the  iiiastery  in  every 
Christian,  the  flesh  and  the  spirit  —  ^  for  the  flesh 
lusts  against  the  Spirit,  and  the  Spirit  against  the 
flesh.'  But  we  have  now  the  upper  hand,  and  sin 
shall  not  have  dominion  over  us.  It  dwells  in 
us,  but  sh.iU  not  reign  over  us.  It  is  by  opposi- 
tion and  warfare,  not  by  assimilation  and  agree- 
ment, that  we  grow  in  the  Christian  life.  We 
are  not  daily  san6lified  by  the  '  flesh '  getting  bet- 
ter or  less,  but  by  the  new  nature  in  us  growing 
and  being  strengthened  by  the  indwelling  Spirit 
of  God,  and  thus  successfully  opposing  the  first 
risings  of  the  flesh.  We  cannot  expel  the  flesh 
—  we  reckon  it  dead,  put  it  ofl?",  and  keep  it  under. 
We  mortify  our  members  which  are  upon  the 
earth.  We  cannot  root  out  the  vile  weeds  —  we 
keep  the  scythe  going  cutting  them  down. 

All  Christians  would  wish  to  be  led  by  the 
Spirit:  but  they  forget  the  first  step,  to  start  with 
a  vote  of  *  no  confidence  '  in  the  flesh.  At  every 
subsequent  step  there  will  then  be  watchfulness 
as  well  as  looking  to  Jesus,  who  is  our  strength. 
The  Christian  has  not  so  much  to  fear  '  the  flesh ' 
in  its  outwardly  gross  forms,  as  in  its  thoughts 
and  desires.  It  is  comparatively  easy  not  to 
steal,  not  to  tell  lies,  not^to  swear,  not  to  be  a 
drunkard. 

Many  moral,  unconverted  men  are  specimens 
of  the  highest  external  right-doing,  but  it  is  in  its 


i 


if 

V-i 

if. 


I  %< 

I 


194 


•  GRACE  AND   TRUTH.* 


It 


U_4-^ 


secret  workings,  workings  that  are  natural  to  us, 
that  we  have  the  flesh  most  to  dread. 

Our  path  is  that  of  obedience  and  love  in  the 
footsteps  of  our  Lord,  where  the  righteous  re- 
quirements of  the  law  are 'fulfilled  in  us,  who 
walk  not  after  the  flesh,  but  after  the  Spirit'  (Rom. 
viii.  4),  for  the  flesh  gave  us  nothing  in  the  past, 
and  can  profit  us  nothing  for  the  future:  thus  'We 
are  debtors  not  to  the  flesh,  to  live  after  the  flesh.' 
For  '  If  ye  live  after  the  flesh,  ye  shall  die;  but  if 
ye  through  the  Spirit  do  mortify  the  deeds  of  the 
body,  ye  shall  live'  (Rom.  viii.  i?,,  13).  Our 
sonship  cannot  be  taken  from  us,  but  we  can  have 
no  living  fellowship  with  God  if  we  thus  walk. 
*  Living  after  the  flesh '  and  communion  are  im- 
possible, and  cannot  go  together.  Death  is  sepa- 
ration from  God  —  not  *  ceasing  to  exist;'  for  we 
know  that  not  even  the  lost  thus  perish.  Death 
is  ceasing  to  exist  in  one  state  or  condition,  and 
existing  in  another  state  separated  from  God. 

Take  care,  fellow-disciple,  of  getting  into  a 
deadened  state  of  soul.  We  have  the  flesh  in  us, 
yet  we  have  no  authority,  but  the  reverse,  for 
living  after  it,  *  as  if  we  walked  according  to  the 
flesh'  Cor.  x.  2).  Stamp  upon  it  *  No  confi- 
denc  ^ut  ye  on  the  Lord  Jesus  Christ,  and 

make  ovision  for  the  flesh,  to  fulfil  the  lusts 

thereof  ^^^om.  xiii.  14).  Alas!  how  often  we 
make  provision  for  it!  Hov/  the  flesh  feasts  upon 
praise  and  flattery!  It  likes  to  be  flattered,  and 
when  it  is  not  flattered,  it  begins  to  flatter.  It 
understands  nothing  about  being  of  '  no  reputa- 
tion.' It  likes  to  be  something,  or  to  do  something. 


*N0  CONFIDENCE   IN   THE  FLESH: 


195 


*  Though  I  be  nothing '  is  not  in  its  vocabulary. 
Have  I  done  something  for  the  Lord  ?  Have  1 
been  the  poor,  humble  channel  to  convey  water  to 
a  soul  ?  The  tlesh  likes  to  know  it.  *  Let  not 
thy  left  hand  know  what  thy  right  hand  doeth '  — 
is  God's  way.  '  Let  not  only  your  left  hand,  but 
let  every  person  know'  —  is  man's  way.  *I  did 
so  and  so.  I  was  used  in  so  and  so.'  Oh,  this 
fearful  self  I  This  awful  I!  And  then  it,  of 
course,  vindicates  itself  *  Oh,  but  it  is  for  God's 
glory  that  I  tell  it! '  Yes;  this  may  be  the  worst 
part  of  the  whole  —  taking  a  little  to  self  under 
semblance  of  giving  all  to  God.  ''  No  provision,' 
'no  confidence'  in  your  own  evil  nature,  or  any 
other  person's.  Take  care  of  being '  vainly  puffed 
up'  by  the  mind  of  the  flesh  (Col.  ii.  18).  Do 
not  be  unkind  to  a  fellow-believer  by  bringing 
near  him  that  which  the  flesh  enjoys.  Do  not 
bring  sparks  near  gunpowder.  *  Oh,  you  did  well 
to-day! '  said  one  to  another  who  had  preached 
the  gospel.  '  Yes,'  he  replied,  '  Satar  told  me 
that  before  I  left  the  pulpit.'  Let  us  not  serve 
Satan  after  this  sort.  , .  v    ^    ^  . 

None  are  in  greater  danger  than  those  who  are 
used  to  gather  in  souls.  I  knew  one  who  was 
constantly  used  of  God  in  doing  all  kind's  of  good, 
and  when  he  did  speak,  it  was  always  about  what 
other  people  had  been  doing.  To  tell  faults  to  a 
friend  himself  is  faithfulness.  All  that  is  good  of 
him  tell  to  others.  God  tells  us  of  our  faults.  He 
stands  up  for  us  against  every  accuser.  Another 
1  knew  who  could  speak  of  what  self  had  been  used 
in  doing,  but  could  not  bear  to  hear  of  others  being 


!i!r 


ill: 


t 


ig6 


*  GRACE  AND   TRUTH,* 


r/f 


.t. : 


used.  What  a  God-dis^  onouring,  flesh-gratifying 
as  well  as  foolish  course  I  Are  we  not  members 
one  of  another?  I  heard  it  said  of  a  dear  Christian 
one  day,  ^  Yes,  such  a  one  lives  upon  praise.'  Do 
you  live  upon  the  rejedled  Lord,  who  made  Him- 
self of  no  reputation,  or  on  praise  ?  Husks  that 
the  swine  live  upon  I  .  Make  no  provision  for  the 
flesh. 

'  Having,  therefore,  these  promises  (the  Lord 
Almighty  to  be  our  Father),  dearly  beloved,  let 
us  cleanse  ourselves  from  all  filthiness  of  the 
Jlesh  and  spirit,  perfe6^,ing  holiness  in  the  fear  of 
God.'  (2  Cor.  vii.  i.)  You  cannot  be  growing 
in  grace,  advancing  in  holiness,  in  these  provid- 
ings  for  the  flesh.  While  the  grace  of  God  is 
not  to  be  dimmed  for  a  moment,  let  us  remember 
that  we  are  under  the  righteous  government  of 
our  Father,  and  '  he  that  soweth  to  his  flesh  shall 
of  the  flesh  reap  corruption.'  Christians  suffer, 
and  suffer  sadly,  by  sowing  to  or  making  provi- 
sion for  the  flesh.  Our  only  safeguard  is  Christ. 
With  our  eye  steadfastly  and  constantly  fixed  on 
Him — -following  Him,  copying  Him,  filled  with 
Him  —  we  shall  be  led  into  holiness  of  life,  and 
neither  into  licentiousness  nor  into  legalism.  For 
while  at  the  one  extreme  we  maybi  led  into 
licentiousness  or  carelessness  of  walk  by  our 
subtle  foes,  we  may  meet  another  danger,  which 
is  asceticism  and  penance,  a  dishonour  to  the 
body  by  coming  under  worldly  ordinances  (such, 
as  touch  not,  taste  not,  handle  not),  which  look 
very  like  holiness  and  consecration  to  God  in 
neglecting  our  bodies,  bat  the  only  etfei^i  is  tiiui 


^ 


'  NO  CONFIDENCE  IN  TEE  FLESH,* 


197 


'  5t    i   "■ 


they  tend  *  io  the  satisfying  of  the  flesh.'  (Col. 
ii.  20.)  For  it  feasts  on  whate'^'er  is  against 
Christ,  and  is  satisfied  with  whatever  takes  the 
eye  from  Him. 

*But  will  not  the  Holy  Spirit  keep  his  own  from 
all  this?'  I  have  been  asked.  *Yes;  but  the  way 
He  does  keep  us  from  the  power  of  the  flesh  is  by 
enabling  us  to  give  it  no  food,  no  provision,  no 
satisfa6lion.'  Whatever  feeds  the  spirit  starves 
the  flesh.  So  the  apostle  Peter  by  the  Holy  Ghost 
says,  *  Dearly  beloved,  I  beseech  you,  as  strangers 
and  pilgrims,  abstain  from  fleshly  lusts,  which  war 
against  the  soul.'  (i  Pet.  ii.  11.)  The  ways  of  men 
around  arc  strange  ways  to  us.  They  think  these 
advices  far  above  human  reach  (and  so  they  are) 
but  we  are  living  the  life  of  Christ;  and  as  such, 
we  are  to  hate,  'even  the  garment  spotted  by  the 
flesh.'  (Jude  23.)  Alas!  how  little  watching  and 
praying  there  is  among  Christians — how  little  we 
live  on  Christ  I  If  we  lived  with  Him  ever  be- 
fore us,  ever  filling  us,  .our  only  satisfaction,  our 
joy  for  ever,  what  power  should  we  gain  over 
'the  flesh!' 

Christians  learn  what  the  'flesh'  is — 

ist,  By  experience  of  its  unmlngled  vileness  be- 
fore conversion;  or  of  its  horrid  lusts  and  sad  sins 
after  conversion;  or 

2d,  By  taking  God's  chara6ler  of  it  from  His 
Word. 

When  God  gives  us  His  '  Memoirs  of  olden 
times,'  He  does  not  leave  out  the  adlings  of  the 
flesh.  When  the  *  chronicles  of  the  spirits  of  just 
men  made  perfedt'  pass  before  u  .  in  Heb.  xi., 


I 

m 


198 


«  GRACE  AND  TRUTH.* 


I 


their  sins  and  iniquities  are  remembered  no  more. 
I  have  been  much  struck  with  the  unreal  life 
people  are  led  into  by  reading  memoirs  of  good 
people,  where  the  good  in  their  lives  is  tcld  but 
not  the  evil;  where  the  triumph  is  seen  but  not 
the  conflict.  It  is  just  like  *  novel  literature,'  that 
gives  such  unreal  ideas  to  young  people,  and  un- 
fits them  for  everyday  life.  So  most  memoirs,  by 
not  bringing  prominently  forward  the  everyday 
confli6ls,  the  evil  foe  within,  often  do  more  real 
harm  than  permanent  good.  Read  God's  own 
histories.  Many  human  ones  would  do  for  angels 
or  seraphs  to  read,  but  they  are  not  for  militant 
saints.  *  Follow  me,'  says  the  Perfeft  One,  and 
*  Jesus  only,'  is  enough. 

Df'ar  worker-for-God,  Met  no  man  take  thy 
crown.'  Take  care  of  this  foe.  A  brother  in  the 
Lord  used  to  say  often  to  himself,  before  going  to 
do  anything  for  God,  as  preaching,  &c.,  ^  Now, 
soul,  honDur  bright,  is  this  for  the  Mory  of  God?' 
We  need  a  great  deal  more  of  bright,  sterling  hon- 
our between  God  and  our  souls,  and  also  between 
one  another.  We  fear  the  flesh  most  from  its  grad- 
ual uprisings.  It  has  begun  to  work  often  before  we 
ai  e  aware,  and  not  till  some  text  meets  us  straight 
in  the  facc^  do  we  discover  that  the  flesh  has  been 
working.  Again,  our  religionised  and  pious  flesh 
is  ofte  a  great  snare  j  that  is  to  say,  we  sometimes 
begin  to  think  that  a  Christian's  *  flesh'  is  better 
than  an  unconverted  man's  *  flesh;'  but,  if  we  do, 
we  proceed  on  false  grounds,  and  v/ill  reap  noth- 
ing but  failure.  First  look  to  Jesus  away  from 
your  vile,  unimproveable  heart,  live  in  the  Spirit, 


*N0  CONFIDENCE  IN  THE  FLESH.* 


199 


and  keep  looking  to  Jesus  until  you  see  Him  as 
He  is,  and  then  you  shall  be  like  Him,  done  with 
this  evil  heart,  this  corrupt  nature,  this  self-willed 
flesh.  Meantime  we  have  to  be  daily,  hourly  con- 
fessing sin,  and  in  this  having  the  most  blessed 
communion  with  God  —  *  in  light '  that  makes 
everything  maiiifest,  and  overlooks  nothing,     h 


% 


3.   T/ie  Christian  daily  confesses  his  sins  and 

is  daily  forgiven. 

A  perfe6l  statement  of  the  whole  position,  walk, 
and  restoration  of  a  Christian  is  found  in  i  John  i. 
If  we  are  to  have  fellowship  with  Sue  Father  and 
the  Son,  we  must  have  that  life  implanted  in  us 
by  the  Holy  Ghost,  that  eternal,  indestru6lible, 
perfect  life,  which  is  capable  of  having  fellowship 
with  God  —  that  nature  which  throbs  in  harmony 
with  God's  nature,  for  we  are  *  partakers  of  the 
Divine  nature.'     (2  Pet.  i.  4.)  ; 

*  We  are  not  sons.'  Our  place  is  now  in  the 
light  and  in  the  Spirit,  and  thus  in  communion; 
if  we  were  walking  in  darkness,  in  unloving 
ways,  it  would  be  merely  saying  wc  have  fellow- 
ship, and  not  the  truth.  God  is  now  revealed  as 
without  a  veil,  and,  wondrous  truth  I  we  saved 
sinners  walk  *  in  the  light  as  God  is  in  the 
light' —  in  the  exercise  of  that  pure  and  perfe6t 
love  (Flis  perfe6l  commandment)  that  tbis  whole 
epistle  is  inculcating  (i  John  ii.  9),  following  in 
the  steps  of  Him  who  could  say  to  the  vilest  con- 
fessed sinner,  when  accused  by  Pharisees,  *  Neither 
do   I  condemn  thee,  go  and  sin  no  more.'     He 


m 


200 


•  GRACE  AND  TRUTH* 


was  *  the  light  of  the  vjorld^  and  becomes  to  all 
such  as  this  sinner  at  His  feet  the  light  of  life'' 
(John  viii.  12).  Thus  'we  have  fellowship  with 
ore  another,'  because  having  communion  and 
fellowship  each  with  God.  Here  shall  we  be 
able  to  judge  our  own  sins ;  in  this  very  place,  not 
when  we  get  out  of*  the  light,'  but  Mn  the  light,' 
'the  blood  of  Jesus  Christ  his  Son  cleanseth  us 
(believers,  sons,  those  who  have  been  born  again) 
from  all  sin.'  The  blood  is  once  applied  and  is 
of  continued  efficacy — not  has  cleansed  or  did 
cleanse  but '  cleanseth  us  from  all  sin.'  The  ef- 
fect of  light  is  not  to  make  us  believe  or  feel  that 
we  have  no  sin  in  us.  Sin  will  be  in  every  man, 
saint  or  sinner,  till  he  goes  hence;  for  *  If  we  say 
that  we  have  no  sin,  we  deceive  ourselves  and 
the  truth  is  not  in  us.'  And  how  am  I  to  do  with 
these  sins  that  are  still  uprising  and  which  the 
light  makes  manifest,  for  the  more  light  there  is 
in  a  room  the  more  the  dust  is  seen  ?  Listen  to 
God's  simple  plan  I 

*  If  we  confess  our  sins,  He  is  faithful  and  just 
to  forgive  our  sins,  and  to  cleanse  us  from  all  un- 
righteousness.' Confess  our  sins^  not  our  5?'«,  not 
merely  say,  *  We  are  all  sinners :  God  be  merciful 
to  me  a  sinner;'  but  judging  the  uprisings  of  the 
evil  spring,  according  to  God's  standard  of  perfe6l 
holiness,  which  is  Christ,  confess  all  known  sins, 
deeds,  lookSj  thoughts.  What  heart-searching  this 
implies  1  *If  we  confess  our  sins,'  not  merely  in 
words,  we  shall  have  a  real  individual  dealing  with 
our  Father,  not  certainly  as  condemned  sinners 
before  an  angry  judge,  but  all  the  more  close  and 


^NO  CONFIDENCE  IN  THE  FLESH: 


20I 


i» 


real,  because  we  are  accepted  sons  dealing  with 
such  a  holy,  gracious  Father. 

*  He  is  faithful  and  just'  It  is  no  longer  a 
matter  of  love  and  mercy, —  these  have  indeed 
provided  the  way:  but  He  is  ^faithful/  for  He 
hath  said  it,  He  is  *just,'  on  account  of  the  blood 
presented  there,  *  to  forgive,'  and  it  is  inexcusable 
unbelief  not  to  *  confess,'  confide,  and  believe  that 
we  are  forgiven  on  the  spot,  and  thus  be  ever 
walking  in  the  light  with  a  calm,  holy  joy. 

The  first  two  verses  of  the  second  chapter  give 
the  apostle's  pra6lical  interpretation  of  these  doc- 
trines. *  My  little  children,  these  things  write  I 
unto  you,  that  ye  sin  not^  No  lower  standard  is 
set  before  us  than  absolutely  *5/;2  «(?/.'  ^  Be  ye 
holy,  for  I  am  holy'  (i  Pet.  i.  i6).  Walk  *in  the 
Spirit,'  in  the  energy  of  the  new  life,  and  in  the 
light;  mortifying  the  deeds  of  the  old  man.  This 
is  certainly  our  aim,  but  in  this  we  fail,  aiming  yet 
not  attaining. 

But  *  if  any  man  sin,  we  have  an  advocate  '  (a 
paraclete,  literally),  *  with  the  Father,  Jesrs  Christ 
the  R:ghteous^  and  He  is  the  propitiation  for  our 
sins;  and  not  for  ours  only  but  also  for  the  whole 
world.'  That  is  to  say,  if  any  of  us  Christians 
commit  any  sin  as  He  sees  sin.  in  His  chara6ler 
of  advocate  He  cleanses  us  from  it.  This  is  very 
jlessed,  for  while  we  have  to  confess  all  known 
sin,  and  thus  get  it  off  our  consciences,  there  are 
many  sins  which  we  do  not  see;  but  He  has  made 
Himself  responsible  to  cieanse  us  from  all  sin 
which  His  holy  eye  sees.  Our  advocate  does  not 
say  that  we,  His  clients,  are  guilty  and  then  plead 


ir 


r     ,1 
I, 


mi'  % 


202 


'  GRACE  AND   TRUTH.' 


k^i 


for  mercy.  And  He  is  a  righteous  advocate, 
therefore  He  can  by  no  means  clear  the  guilty, 
but,  wondrous  wisdom  I  wondrous  truth  I  won- 
drous grace  I  He  took  our  guilt  upon  Him,  and 
now  points  to  His  own  death  as  that  which 
cleanses  us  from  all  sin.  He  sees  the  sin --He 
satisfies  trie  Father — He  is  the  advocate.  He 
meets  the  accuser  —  He  is  the  propitiation. 
What  a  perfe6l  paraclete  with  the  Father,  ever 
keeping  us  clean  by  His  b^ood  before  Him,  as 
the  paraclete,  the  Holy  Ghost,  whom  He  sent,  is 
ever  keeping  us  clean  down  here  by  the  Word, 
washing  the  feet  of  those  who  are  ^  clean  every 
whit'  (John  xiii.), removing  from  our  consciences 
every  thing  that  He  sees  would  interrupt  our  fel- 
jowship  and  communion,  by  Ihe  word  which  He 
whispers  to  us  (Eph.  v.  26)  I 

Believing  Brother, — You  have  died  and 
•risen  with  Christ.'  Is  your  afFe6tion  set  on  those 
^things  which  are  above?'  Do  you  think  you 
have  got  into  God's  mind  concerning  your  stand- 
ing and  acceptance.?  Blessed,  most  blessed,  if 
you  have!  But  does  this  lead  you  to  be  more 
holy,  more  Christ-like,  more  heavenly-minded, 
more  anxious  to  walk  in  the  way  of  God  ?  If  I, 
as  a  Christian,  am  *  not  unde»*  the  law '  (Rom.  vi. 
14),  I  am  certainly  under  my  Lord's  command- 
ments. *  If  ye  love  Me  keep  my  commandments' 
(John  xiv.  15).  *  For  this  is  the  love  of  God, 
that  we  keep  His  commandments;  and  His  com- 
mP'^dments  are  not  grievous  (i  John  v.  3).  *  And 
th  is  His  commandment,  that  we  should  believe 
on      *  name  of  His  Son  J  esus  Christ,  and '  (having 


'NO  CONFIDENCE  IN  THE  FLESH.* 


203 


believed — having  the  new  life)  '  love  one  another, 
as  He  gave  us  commandment'  (i  John  iii.  23). 
If  we  read  all  the  pra6lical  dire6lions  at  the  end  of 
Romans,  Ephesians,  Colossians,  &c.,  we  shall  find 
that  Christians  had  to  be  again  and  again  re- 
minded whose  they  were,  and  how  they  ought  to 
walk. 

Two  truths  have  to  be  kept  in  mind  —  the 
Christian  is  not  under  the  law-principle  —  so 
much  being  exacted  for  so  much  —  the  task- 
master's whip  held  over  his  head,  wilh  its  *  do- 
this-and-live '  demands  —  but  is  quickened  into 
the  life  from  God,  in  subje(5lion  to  his  Lord,  *  en- 
lawed  to  Christ'  (i  Cor.  ix.  21) :  and  walking  in 
this  v^^ilderness,  he  is  only  too  glad  to  get  explicit 
dire6lions  concerning  the  minutiae  of  life,  as  well 
as  its  higher  outlines;  glad,  amid  confusion  here, 
to  know  in  what  diredlion  his  Father's  finger 
points,  so  that  with  all  his  soul  he  may  judge 
his  own  sinful  flesh,  and  walk  whither  his  Father 
dire6ls.  Thus,  in  a  very  blessed  way,  the  son 
delights  in  the  law  (the  iorah,  literally  '  finger- 
point')  of  his  Father;  he  makes  it  his  study,  day 
and  night.  Are  you  loving  to  be  guided  by  the 
eye  of  God  along  the  platform  of  His  eternal 
love,  which  is  based  on  His  infinite  justice? 
Watch  against  a  mere  do6lrinal  or  intelle6tual 
grasp  of  truth.  Without  the  living  power '  knowl- 
edge pufteth  up.'  Beware  of  the  pestilential 
swamps  of  a  hateful  antinomianism,  that  spirit  of 
the  flesh,  so  common  all  around  in  this  day,  and 
so  apt  to  lurk  in  every  heart.  To  whom  much 
is  given  of  him  shall  much  be  required.     God 


It/- 

Hii; 
iij; 


204 


'  ORACB  AND  TRUTH* 


%\  a 


"U 


has  made  you  a  son  of  such  a  Father-God,  in  that 
blessed,  holy,  separated  walk,  linked  in  eternal 
union  with  His  own  beloved  Son.  Shall  we  not 
walk  like  sons? 

This  reckoning  of  myself  as  crucified  with  Christ, 
put  out  of  existence,  as  it  were,  in  the  crucifixion 
of  Christ,  and  now  identified  with  the  living,  risen 
Jesus,  is  not  mysticism,  but  one  of  God's  most  im- 
portant realities  —  foolishness,  indeed,  to  the 
worldly-wise — a  mystery,  revealed  by  the  Holy 
Ghost  only  to  those  who,  self-emptied  and  help- 
less, listen  as  little  children.  When  you  believed 
in  the  Lord  Jesus  Christ  did  you  not  leave  all 
your  sins  in  the  grave  of  Jesus  (in  God's  reckon- 
ing) ?  Are  they  not  sunk  into  the  depths  of  the 
sea,  to  be  remembered  no  more  ?  Were  you  cru- 
cified with  Christ?  Then  you  have  left  the  world 
also  at  Jesus'  grave :  the  cross  as  truly  stands  be- 
tween the  Christian  and  *  the  world,'  as  be- 
tween the  Christian  and  his  sins.  *One  with 
Christ,'  in  acceptance  with  the  Father,  makes  you 
one  with  Him  in  His  reje6tion  by  the  world. 
The  former  3/ou  have  by  faith,  the  latter  as  a 
necessary  consequence  from  the  exhibited  life  of 
this  faith. 

Do  you  see  yourself  at  the  cross,  forgiven  all 
your  trespasses?  That  blessed  voice  that  ac- 
quitted you  says,  '  Go,  and  sin  no  more.'  Do  you 
see  yourself  at  the  cross,  *  justified  from  all  things,' 
and  set  down  in  perfe6t  righteousness  before  God  ? 
Know,  dear  brother,  that  you  have  to  justify  your 
own  profession  of  faith  before  men,  by  the  good 
works  of  faith  which  they  can  understand  and 


And 
atid  li^ 
holier 
longini 
conscii 


Shall  y 
is  in  li 


•i*i  \* 


•2fO  CONFIDENCE  IN  THE  FLESH.* 


205 


a 
of 


appreciate;  and  also  you  have  to  justify,  before 
men,  that  God  who  you  say  has  acquitted  you 
and  set  you  down  before  Himself,  in  His  own 
righteousness,  which  is  Christ. 

Do  you  see  yourself  as  one  set  apart  by  that 
blood  which  has  been  taken  from  the  altar  into 
*  the  holiest  of  all,'  and  reckoned  by  God  as  one 
whose  *  life  is  hid  with  Christ  in  God '  ?  Know, 
dear  brother,  that  you  are  to  be  purifying  your- 
self, even  as  He  is  pure.  Having  His  place  of 
life  and  righteousness  inside  the  veil,  we  feel  it  a 
high  privilege  to  take  His  place  of  testimony  and 
i-eje6tion  outside  the  camp.  In  the  language  of 
faith,  and  regarding  myself  as  God  reckons  me — 
once  crucified,  but  now  alive  in  Christ  Jesus,  I 
can  say, — 

<  So  nigh,  ',^0  very  nigh  to  God, 
I  cannot  nearer  be ; 
For  in  the  person  of  His  Son 
I  am  as  near  as  He.' 

And  the  necessary  consequence  of  knowing  this, 
and  living  in  the  power  of  it,  will  be  a  closer, 
holier  walk  with  God ;  and  my  prayer  and  cry,  the 
longing  of  my  flesh-clogged  soul,  as  I  pant  after 
conscious  nearness',  will  ever  be  — 

'  Nearer,  still  nearer,  Lord,  my  God, 

I  long  to  walk  viith  Thee  ; 
To  know  more  fully  Him  I  know, 

My  prayer,  my  joy  shall  be  ; 
To  live  more  like  a  ransomed  child, 

Till  Christ  Himself  I  see.' 

Shall  we  not  then,  knowing  that  our  *  citizenship 
is  in  heaven '  (Phil.  iii.  20),  with  the  risen  Christ 


i  it' 


2o6 


'  GRACE  AND  TRUTH: 


V 


m 

W 


-i' 

J  V   " 

ii 


as  our  rule,  and  his  walk  here  as  our  example, 
soar  upward,  onward,  and  homeward  —  living 
above  the  world,  the  devil,  and  the  flesh — 'strong 
in  the  grace  that  is  in  Christ  Jesus,'  having  the 
'joy  of  the  Lord  as  our  strength?' 

Striving  one,  —  Are  you  trying  to  perfe6l  in 
the  llesh  that  which  has  been  begun  in  the  Spirit? 
Do  you  count  it  a  small  matter  that  Christ  has 
died  for  you,  and  that  you  are  now  in  Him  ?  What 
more  can  you  have?  You  are  conscientiously 
striving  after  holiness;  but  still  you  are  constantly 
thinking  and  talking  much  more  about  th^  old 
man  in  you,  than  Christ  for  you  and  in  you. 
Why  is  this  ?  You  are  not  reckoning  as  God  has 
reckoned,  and  hence  this  useless  warfare.  There 
is  a  light  —  the  fight  of  faith,  the  fight  I  have  as  a 
saint  against  God's  foes  and  mine,  the  world,  the 
devil,  and  the  flesh.  This  is  *  a  good  fight' 
There  is  also  a  most  ignoble  and  Christ-dis- 
honouring fight,  a  fight  by  which  I  try  to  make 
the  flesh  better;  to  purify  the  filthy  fountain;  to 
wash  the  rags  of  the  prodigal  instead  of  accept- 
ing the  best  robe  —  a  living  perfect,  entire  Christ. 
*  The  just  shall  live  by  taith,'  as  well  as  be  be- 
gotten by  faith.  Remember  that  there  can  be  no 
holy  walk  with  God  unless  I  know  that  He  has 
made  me  a  son. 

God  is  well  pleased  with  Christ,  why  are  you 
not  pleased  with  Him? 

*  Ahl '  you  say,  *  I  am  satisfied  with  Christ;  but 
not  with  myself.' 

Will  you  ever  be  pleased  with  yourself? 
Would  it  be  well  for  vou  if  vou  were 


you 


then, 
'No 
Whetl 
fall   ii 
plead, 

*Bul 

He 

'Bui 

Do 
accurs< 
reach 
lead  fr( 
a  curse 
'dead 
tomb, 
where 
needed 
side  in 
of   Chr 
Christ  \ 
death  !^ 

Hec 
the  dea 
one  wit 
of  my  I 
with  C 
Christ 
feeling, 
bending 
the  Sor 
for  me 

The 
for  mys 


^ 


.1    ..    ] 


to 

ept- 

rist. 

be- 

no 

has 


« KO  CONFIDENCE  IN  THE  FLESE* 


307 


then,  at  once,  by  faith,  adopt  Paul's  language, 
'No  longer  I,  but  Christ'  —  Christ  for  me! 
Whether  it  were  Paul  or  Peter,  he  had  just  to 
fall  into  the  poor  Gentile  sinner's  place,  and 
plead,  '  I  am  a  sinner;  therefore,  Christ  for  me.'   \ 

*  But  I  am  not  a  great  sinner,'  you  say. 

He  died  for  all  kinds  of  sinners. 

'  But  I  am  too  great  a  sinner,'  do  you  say? 

Do  you  deserve  to  be  nailed  to  a  cross  as  an 
accursed  thing?  How  far  did  Jesus  descend  to 
reach  your  case  ?  Are  there  any  steps  needed  to 
lead  from  your  position  to  His?  He  was  made 
a  curse  for  us;  He  lay  in  the  tomb,  and  you  — 
'dead  in  trespasses  and  sins'  —  are  lying  in  the 
tomb.  Has  he  not  come  down  to  the  very  spot 
where  you  are?  Are  there  any  stepping  stones 
needed  between  two,  when  both  are  lying  side  by 
side  in  the  place  of  death?  Ah,  no;  the  gospel 
of  Christ  is — The  Saviour  for  the  sinner! 
Christ  for  me!  God's  way  of  life  for  my  way  of 
death  \ 

He  came  down  even  to  the  grave,  and  became 
the  dead  One  for  me.  I  believe  in  Him,  and,  as 
one  with  Him,  I  leap  at  one  bound  straight  out 
of  my  grave  up  to  His  throne.  *  I  am  crucified 
with  Christ,  nevertheless  I  live;  yet  not  1,  but 
Christ  liveth  in  me.'  This  is  not  a  matter  of 
feeling,  but  all  a  matter  of  faith,  merely  appre- 
hending the  grace  of  God,  *  I  live  by  the  faith  of 
the  Son  of  God,  who  loved  me  and  gave  himself 
for  me  (Gal.  ii.  20). 

The  moment  you  lose  faith  in  your  creed — 'I 
for  myself,  and  have  faith  in  God's — *  Christ  foi 


llf: 


ii!;. 


Ij! 


!?[' 


Ii;. 


^■ ,  ^ 


208 


•  GRACE  AND   TRUTB.* 


» 


|> 


me,'  you  are  *born  again,'  you  are  *  crucified  with 
Christ,'  and  are  now  living  in  His  risen  life. 

*  Have  no  confidence  in  the  fleshy  and  then  you 
-will  rejoice  in  Christ  Jesus^  and  worship  God  in 
the  Spirit. 


%i 


With  Christ  we  died  to  sin, 
Lay  buried  in  His  tomb ; 
But  quickened  now  with  Him,  our  Life, 
We  stand  beyond  our  doom ! 

Our  God  in  wondrous  love. 
Hath  raised  us  who  were  dead ; 
And  in  the  heavenlies,  made  us  sit 
In  Christ  our  living  Head 

For  us  He  now  appears 
Within  the  veil  above ; 
Accepted,  and  complete  in  Him, 
We  triumph  in  His  love. 

In  Christ  we  now  are  made 
The  righteousness  of  God ; 
As  sons  of  God,  and  heirs  with  Christ, 
We  follow  where  He  trod. 

Rejected  and  despised, 
He  bore  the  open  shame ; 
PnA  fellow-sufferers y  journeying  home, 
We  glory  in  His  name. 

Soon  will  the  Bridegroom  c  :>tic, 
His  Bride  from  earth  to  rrW  '. 
WCf  glori^ed  ynith  Him,  shalt  reign. 
Tin  God  be  all  in  all. 


Rom.  vi.  8. 
Rom.  vi.  4. 
Eph.  ii.  5. 
Rom.  vi.  7, 

Eph.  ii.  4. 
Eph.  ii.  6. 
Eph.  ii.  6. 
Eph.  i.  22. 

Heb.  ix.  24. 
Heb.  vi.  19. 
Eph.  i.  6. 
Rom.  viii.  39. 

1  Co.  i.  30. 

2  Co.  V.  21. 
I  Jo.  V.  I. 
Col.  iii.  I. 

Is.  liii.  3 
Heb.  xii.  2. 
Rom.  viii.  i'/. 
Acts  V.  41. 

Rev,  xxii.  20. 
I  Thes.  iv.  i6. 
Rev. .  XX.  4. 
I  Co.  XV.  28. 


»  >--.  '     »-v« 


^  :■ 


fi'f-^- 


^V'i.     '^; 


i^'  -f         f-s  «■ 


•S.  1 


Z^^  DevzV. 

Our  Adversary X 


r  ', 


<*»»» 


DO  not  believe  in  eternaJ  punrr.hrrt^nt/ 
said  a  man  one  day  to  a  fiiend  of  mine 
*But  that  does  not  alter  the  fa6l,'  re- 
plied my  friend.  This  remark  led  to  the 
man's  conversion.  Is  it  w^ise  to  shut  the  e3^e  to 
danger?  We  know  best  how  to  deal  with  a  foe 
when  we  know  all  about  himself,  his  plans,  his 
ta6lics. 

Wellington  became  the  greatest  conqueror  by 
knowing  his  enemies,  their  strength,  and  their 
stratagems.  He  is  the  skilled  surgeon  who  has 
thought  over  all  the  possible  dangers  that  may 
arise,  and  is  prepared  to  meet  them.  When  the 
builder  of  the  Menai  Bridge  was  suggesting  vari- 
ous cautions,  his  coadjutors  sometimes  said  to  him 
that  he  was  raising  difficulties.  *No,'  he  answered, 
4'm  solving  them.'  And  so  for  every  accident 
he  was  prepared. 

In  our  spiritual  confli6l  it  is  folly  to  despise  the 
strength  of  our  foes,  it  is  wisdom  to  reckon  on  a 
power  infinitely  stronger.  Many  in  the  present 
day  do  not  believe  that  there  is  a  devil.  They  do 
not  feel  or  realise  any  workings  on  their  con- 
sciousness as  of  an  external  power.     They  think, 


Ill;;: 


2IO 


'  GRACE  AND   TRUTH.* 


therefore,  that  the  devil  is  merely  a  word  of  the 
theologian,  an  expression  that  may  be  used  to 
deceive  and  frighten  children,  but  that  intelligent 
men  in  this  nineteenth  century  are  not  to  be  so 
deceived.  With  their  friends  of  old  they  *say 
that  there  is  neither  angel  nor  spirit'  (Acts  xxiii. 
8) .  But  this  does  not  alter  the  fact  that  there  is 
a  devil.  Men  may  conscientiously,  and  therefore 
strongly,  believe  a  lie.  In  fa6lwe  find,  in  2  Thess. 
ii.  10,  that  because  men  *  received  not  the  love  of 
the  truth  that  they  might  be  saved,  for  this  cause 
God  shall  send  taem  strong  delusions  that  the) 
should  believe  a  lie,  that  they  all  might  be  damned 
who  believed  not  the  truth  but  had  pleasure  in 
unrighteousness.'  ,,;   .,;         (j 

Others  who  believe,  from  the  teaching  of  Scrip- 
ture, that  there  is  a  devil,  have  little  knowledge 
of  his  personality.  They  do  not  seem  to  realise 
that  he  is  as  truly  a  person,  though  invisible,  as 
the  Son  of  God,  his  great  opponent.  They  think 
of  Satan  as  a  mere  influence  or  power.  They  tell 
us  that  they  have  devil  enough  when  they  have 
their  own  evil  heart.  And  true  enougii,  it  is 
'deceitful  above  all  things,  and  incurably  wicked.' 
But  that  Satan  is  a  present,  scheming,  watchful, 
cunning  being,  going  about  seeking  our  destruc- 
tion, is  realised  by  few;  and  by  those  few  very 

imperfeaiy.  ^^  ^,^,,H?.|.^  ,.  -u  .^t.;4  .  iy  :-  ii; 


i<'t[C, 


REV.  xir. 


In  the  twelfth  chapter  of  Revelation  we  have 
depi6ted  a  remarkable  series  of  his  workings. 
May  the  Lord  open  up  to  our  minds  from  this 


1 » 


THE  DEVIL. 


211 


passage  the  reality  of  his  existence  as  a  person, 
the  subtlety  and  determination  of  his  plans,  and 
the  power  that  has  been  provided  to  meet  him  at 
every  step. 

I  do  not  now  enter  into  the  interpretation  of 
this  graphic  scene,  however  blessed  it  may  be  to 
the  soul  that  reads  and  understands  it;  but  I 
would  rather  try  to  glean  a  few  practical  lessons 
from  the  moral  truths  revealed  to  us  in  this 
pi6lure,  which,  in  all  its  details,  has  yet  to  be 
fulfilled.  Before  adducing  these,  I  would  merely 
glance  at  the  characters  that  figure  in  the  scene, 
that  in  gathering  these  lessons  we  may  not  con- 
fuse the  mind  of  the  intelligent  reader  who  is 
looking  for  a  deeper  and  closer  rendering  of  it. 

In  chap.  xi.  19,  the  temple  of  God  is  open  in 
heaven  (for  Jesus  and  His  elders  are  now  seen  as 
there  since  chap. iv.), and  the  ark  o^  \-\.\s  covenant 
is  shown  as  token  of  His  grace,  and  the  lightning, 
as  token  of  His  judgment,  before  we  are  intro- 
duced to  the  great  scene  of  chap.  xii.  We  are 
told  who  the  dragon  is,  verse  9,  '  That  old  serpent, 
called  the  devil  and  Satan,  who  decciveth  the 
whole  world '  —  like  the  aliases  of  a  habit-and- 
repute  criminal.  The  man-child, from  Ps.  ii.,Isa. 
ix.  6,  &c.,  is  evidently  Jesus,  ver.  5,  *a  man-child 
who  was  to  rule  all  nations  with  a  rod  of  iron.' 
His  mother,  in  symbolic  language,  o^  course, 
being  Israel,  from  whom,  according  to  the  flesh, 
Christ  was  born,  seen  as  the  faithful  remnant  per- 
secuted and  preserved  through  the  tribulation  of 
the  short  1 260  days  after  Satan  has  been  cast  out 
of  heaven  —  where  the  saints   have   been   seen 


212 


•  GRACE  AND  TRUTH.* 


seated  (chap  iv.)  —  to  the  earth,  where  he  is  in 
great  wrath,  for  his  time  is  short  ere  he  be 
chained  in  the  pit. 

I.  THE  DEVOURER. 

Read  the  4th  verse  of  this  twelfth  chapter: 
*And  the  Dragon  stood  before  the  woman  which 
was  ready 'to  be  delivered,  for  to  devour  her  child 
as  soon  as  it  was  born.' 

Jesus  is  said  to  be  born  King  of  the  Jews  in 
Matt.  i.  Look  at  chap,  ii.:  there  we  iind  the 
devil's  first  attempt  to  devour  Him  as  soon  as  He 
was  born.  Herod,  his  tool,  slew  *all  the  children 
that  were  in  Bethlehem  and  in  all  the  coasts 
thereof  from  two  years  old  and  under,'  and  the 
weeping  of  Rachel  is  the  sad  witness  to  the  devil's 
awful  power,  but  through  the  almighty  wisdom 
of  God  the  young  child's  life  is  spared.  Thwarted 
in  this  murderous  plan,  he  comes  with  plausible 
temptation,  trying  to  make  Him  leave  the  place 
of  the  Sent  One  and  the  Servant;  but  the  Word 
of  God  made  him  flee  for  a  season.  In  Gethsem- 
ane  we  again  find  Satan;  but  last  and  most 
awful  of  all,  we  see  this  great  dragon,  the  serpent, 
at  Calvary,  bruising  His  heel,  trying  to  hold  Him 
in  his-  death-hold,  wounding  Him  with  his  ven- 
omed  sting.  The  devourer  feels  now  sure  of  his 
prey.  Jesus  is  in  the  jaws  of  death.  Chains  of 
hell  are  around  him.  ^  Shall  the  prey  be  taken 
from  the  mighty,  shall  the  lawful  captive  be  de- 
livered?' Yes:  there  is  a  greater  power  than  the 
mighty  one  here,  there  is  the  Almighty.     There 


THE  DEVIL. 


213 


is  a  power  higher  than  even  that  seen  in  Creation 
or  Providence;  there  is  the  power  of  coming  out 
from  under  death  —  laying  down  the  Hfe  and 
liking  it  up  again.  '  Through  death  He  destroyed 
him  that  had  the  power  of  death,  that  is  the  devil.' 
Not  only  has  Satan  failed  to  devour  the  Prince 
of  Life,  but  he  has  got  his  head  bruised.  This  is 
the  venomous  serpent  on  the  pole,  whose  power 
has  thus  been  destroyed  by  the  Son  of  man  lifted 
up  (John  iii.)  The  sting  has  been  wrenched 
from  the  serpent's  jaws.  The  keys  of  death  and 
the  grave  are  now  hung  at  the  girdle  of  the 
H'.  ^us  Conqueror,  who  has  fought  the  fight 
alone,  by  weakness  showing  Himself  to  be 
Almighty.  . 

'  By  weakness  and  defeat 

He  won  the  meed  and  crown  ; 
Trod  all  our  foes  beneath  His  feet, 
By  being  trodden  down, 

*  He  hell  in  hell  laid  low  ; 
'.  Made  sin,  He  sin  o'erthrew  ; 

;         Bow'd  to  the  grave,  destroy'd  it  so, 
;         And  death  by  dying  slew.'    ^  r 

'For  th  Mrrpose  the  Son  of  God  was  mani- 
fosted,  ':u  :  Ke  might  destroy  the  works  of  the 
devil.'  (i  j  }hn  iii.  8.)  The  Lord  is  risen,  yea, 
lie  is  ascended  as  a  man,  a  glorified  man,  beyond 
the  power  of  Satan.  He  is  seated  as  the  subject 
One.  The  servant  who  undertook  for  man  has 
been  '  caught  up  unto  God  and  to  His  throne,' 
and  we  find  that  this  is  the  deliverance  that  is 
mentioi  ed  in  Rev.  xii.  5.  It  is  a  question  now 
to  be      ttkd  between  Satan  and  the  God  who 


■'*-■ 


214 


•  GRACE  AND  TRUTH.' 


has  r£^*sed  Jesus  up,  between  the  power  of  Satan 
and  the  throne-power  of  the  Almighty  God. 
Justice  and  power  have  vindicated  Christ's  title 
to  bruise  the  serpent's  head,  and  take  His  position 
as  man,  the  highest  in  heaven  on  God's  own 
throne. 

The  serpent  in  Eden  tempted  the  woman  and 
ruined  mankind.  God  said,  *  I  will  put  enmity 
between  thee  and  the  woman,  between  thy  seed 
and  her  seed.'  Blessed  be  God,  He  has  put  the 
enmity,  and  it  .  .ot  be  taken  away.  What  a 
fearful  friendship  .  vould  have  been  if  God  had 
left  man  in  the  friendship  that  Adam  began  with 
Satan!  All  along  the  stream  of  time  Satan  has 
been  at  his  devouring  work.  To-day  he  is  'going 
about  as  a  roaring  lion,  seeking  whom  he  may 
devour.'  Do  we  realise  this.'^  It  surely  means 
something.  I  believe  it  means  far  more  than  we 
suppose.  By  how  many  different  ways  docs  he 
accomplish  this  I  If  he  can  keep  people  in  dieir 
natural  state  of  death,  he  is  as  sure  of  his  prey  as 
if  he  had  them  with  him  in  everlasting  burning. 
If  he  can  lull  them,  soothe  them,  deceive  them, 
blind  them,  he  has  them  sure,  and  they  will  be 
an  easy  pre}^ 

He  knows  that  life  is  communicated  by  the 
Spirit  applying  the  word  of  the  living  God,  — 
that  word  that  tells  of  a  victorious  Conqueror,  a 
risen  Christ,  of  Him  who  liveth  and  was  dead, 
and  is  alive  again  for  evermore.  That  word 
links  the  believer  to  Him  who  was  caught  up  to 
God's  throne,  and  tells  him  that  he  is  identified 
with  the  victorious  conqueror  of  death,  that  he  is 


;i  * 


TEE  DEVIL. 


215 


united  to  death's  master.  Wherefore,  Satan  is 
very  busy  when  the  gospel  of  God  is  preached, 
so  we  read  that  there  is  a  class  of  people  that 
hear  the  word:  'then  cometh  the  devil,  and» 
taketh  away  the  'word  out  of  i:heir  hearts,  lest 
they  should  believe  and  be  saved.'  (Luke  viii. 
12.)  What  a  devil-like  intention!  Does  every 
preacher  of  the  gospel  realise  this,  that  such  an 
enemy  is  among  his  audience?  Does  every 
hearer  realise  it,  that  such  a  seemingly  simple 
thing  may  leave  him  in  the  jaws  of  Satan  for 
ever?  If  men  do  not  believe  that  they  must  be 
born  again,  in  order  to  enter  the  Kingdom  of 
God,  Satan  does.  If  men  do  not  believe  that  the 
'  entrance  of  the  word  gives  light,'  Satan  does. 
He  takes  this  word  away  lest  it  save  them.  Satan 
is  a  clever  theologian.  He  knows  the  Bible:  he 
believes  it,  he  can  quote  it,  he  can  use  it  for  his 
own  fiendish  ends.  After  the  gospel  is  preached, 
he  is  ever  ready  to  snatch  away  the  word.  *  What 
did  you  think  of  that  preacher?'  is  the  common 
introdu6lion,  after  the  gospel  is  preached,  to  a 
scries  of  criticisms  on  his  merits  and  demerits, 
and  a  pretty  sure  token  that  in  the  discussion 
concerning  the  messenger  the  message  is  to  be 
forgotten.  ^  Lest  they  should  believe  and  be 
saved  I'  If  Satan  can  keep  out  that  seed,  he  will 
let  the  man  cultivate  the  field,  be  very  attentive 
to  it,  water  it,  spend  much  time  on  it:  in  plain 
words,  he  will  let  men  be  moral  and  philan- 
thropic, be  religious,  and  make  profession,  con- 
tend stoutly  for  sound  orthodoxy,  and  clever 
theology,  if  he  can  keep  out  the  seed  of  life. 


0 


1 1  If 
I'  'f 


2l6 


'  GRAOE  AND   TRUTH: 


m 


m 


Satan  knows  that  there  is  life  in  a  look  at  the 
crucified  One,  therefore  he  will  let  the  wounded 
sinner  apply  ointments  and  plasters,  and  all  sorts 
of  palliatives  to  his  sin-bitten  soul ;  but  will  use 
all  his  power  to  keep  him  from  beholding  the 
Lamb  of  God.  A  look  at  the  brazen  serpent 
cured  those  bitten  by  fiery  serpents  —  a  look  at 
Him  who  destroyed  the  great  serpent's  power, 
immediately  and  for  ever  saves  those  who  are 
ready  to  be  devoured  by  the  mighty  dragon,  for 
*  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  man  be  lifted  up,  that 
whosoever  believeth  in  Him  should  not  perish, 
but  have  eternal  life.'  By  many  devices  the 
great  deceiver  succeeds  in  hiding  this  life-giving- 
cross  ;  for  '  If  our  gospel  be  hid,  it  is  hid  to  thcMii 
that  are  lost :  in  whom  the  god  of  this  world  hath 
blinded  the  minds  of  them  which  believe  not,  lest 
the  light  of  the  glorious  gospel  of  Christ  who  is 
the  image  of  God,  should  shine  unto  them.' 
Truly,  O  Apollyon,  Abaddon,  thou  art  the  de- 
ceiver of  the  whole  world.  What  fools  men  are! 
Reader,  are  you  led  captive  at  his  will ;  are  you 
in  his  meshes,  within  the  teeth  of  his  jaws,  ready 
to  be  devoured?  Are  you  not  only  led  captive 
of  your  lusts,  but  bound  hand  and  foot  by  Satan? 

Believing  -reader,  in  Jesus  thou  art  safe.  He 
is  at  God's  throne;  thou  art  there  in  Him;  this  is 
thy  safety.  God's  throne  is  safe,  he  cannot 
devour  it,  therefore  he  cannot  devour  thee.  He 
has  done  his  utmost  as  to  devouring  thee;  he  is 
eternally  foiled.  His  power  is  broken.  The 
poison,  the  cruelty  of  the  great  dragon,  that  old 


THE  DEVIL. 


217 


by  the 


serpent,  have  been  met  anc    overcome 
'  Lamb  in  the  midst  of  the  throne/ 

Is  *  the  evil  one,'  *  the  wicked  one '  thy  de- 
stroyer?— '  The  Holy  One'  is  thy  preserver. 

is  *the  angel  of  the  bottomless  pit'  at  thy  back 
with  his  belching  flame?  —  '  The  King  of  Glory ' 
is  the  Captain  of  th}^  salvation. 

Is  the  knife  of  him  that  is  *  a  murderer  from 
the  beginning '  w^hetted  to  be  plunged  into  thy 
bosom?  —  '  The  Prince  of  Life '  is  thy  life. 

Is  '  the  prince  of  darkness  '  tr3'ing  to  enwrap 
thy  soul  ? — *The  Light  of  Life'  surrounds  thy 
goings. 

Does  Satan  come  as  an  angel  of  light?  —  We 
have  received  the  blessed  Spirit,  by  whom  we  can 
dete6t  his  wiles ;  we  are  not  ignorant  of  his  devices. 
Let  us  be  sober  and  vigilant  against  such  a  foe. 
We  have  to  pick  our  steps.  Being  now  in  Chi'ist, 
soon  we  shall  be  '  caught  up '  in  reality,  body  and 
soul,  entirely  and  for  ever  beyond  his  power, 
wiles,  devices,  and  snares.  Yes,  we  shall  be 
caught  up  together  with  all  the  saints  of  Jesus,  to 
meet  our  Conqueror  in  the  air,  and  be  ever  with 
Him;  and  'the  God  of  peace  shall  bruise  Satan 
under  your  feet  shortly.'     (Rom.  xvi.  20.) 

After  he  is  thus  foiled,  and  cannot  devour  us, 
does  he  leave  us?  Nay  I  But  we  find  Satan  in 
this  same  twelfth  chapter  (ver.  10),  as 

II.   THE   ACCUSER. 

*  He  ACCUSES  the  brethren  before  God  day  and 
night.'     Michael  and  his  angels  are  to  cast  him 


V. 


U' 


2l8 


♦  GRACE  AND  TRUTH/ 


m 


V 


,K-   -l. 


down  to  the  earth  at  the  beginning  of  the  times 
of  great  trial,  but  meantime  he  is  there,  not  cer- 
tainly in  the  ^  light,'  God's  dwelling-place,  in  the 
third,  the  highest,  heaven,  but  as  the  Prince  of 
the  Power  of  the  Air,  having  power  to  stand  be- 
fore God  and  accuse  the  brethren.  That  Satan 
has  access  into  God's  presence  may  startle  some 
who  have  not  thought  about  it;  but  it  is  the 
teaching  of  Scripture,  i  Kings  xxii.  21,  shews 
that  a  lying  spirit  appeared  before  God,  to  put 
lies  into  the  mouths  of  Ahab's  advisers. 

Again,  in  Job  i.  6,  we  read  — '  Now  there  was 
a  day  when  the  sons  of  God  came  to  present 
themselves  before  the  Lord,  and  Satan  came  also 
among  them,'  to  accuse  Job.  In  Zech.  iii.  it  is 
written  —  *  He  shewed  me  Joshua  the  high  priest 
standing  before  the  angel  of  the  Lord,  and  Satan 
standing  at  his  right  hand  to  resist  him.'  In  Eph. 
vi.  12  —  *  We  wrestle  not  against  flesh  and  blood, 
but  against  .  .  .  spiritual  wickedness  in  heavenly 
places.'  Day  and  night,  dear  fellow-Christians, 
he  has  access  to  God, and  accuses  us  before  Him; 
sometimes  truly,  alas!  How  often  does  he  first 
tempt  and  then  accuse  I  How  much  failure  of 
ours  can  he  put  his  hand  upon  I  and  besides  he  is 
a  slanderer, a  false  accuser.  He  is  not  the  accuser 
of  the  world,  but  only  of  *  the  brethren,'  but  he 
'  deceiveth  the  whole  world.' 

What  is  our  strength  ?  '  If  any  man  sin,  we 
have  an  advocate  with  the  Father,'  one  who  never 
slumbers  nor  sleeps.  We  speak  much,  and  we 
cannot  dwell  too  much,  upon  the  finished  work 
of  Jesus;  but  how  precious  is  the  unfinished,  un- 


THE  DEVIL. 


219 


tiring,  unremittent  work  of  our  blessed  Lord  I  If 
the  accuser  speaks  of  sin,  He  points  to  the  blood, 
that  with  which,  for  us,  He  has  entered  into  the 
heavens. 

^  He  is  Jesus  Christ  the  righteous,  and  He  is 
the  propitiation  for  our  sins.'  The  accuser  has  to 
find  fault  with  Him,  for  we  are  in  Him.  Nothing 
short  of  this  appeal  to  the  presented  blood  will 
silence  his  insinuations  and  overcome  his  accusa- 
tions. So  it  is  said  (ver.  11),  VThey  overcame 
him  by  the  blood  of  the  Lamb.'  Saints  do  not 
cast  him  out  of  heaven;  angels  do  that,  but  the 
brethren  overcome  him  while  he  is  there,  and  is 
accusing  them.     This  is  before  God. 

In  my  own  experience  of  all  his  accusations  I 
bring  the  sword  of  the  Spirit,  the  Word  of  God, 
apart  from  all  my  feelings  and  states,  and  say  to 
all  his  accusings,  as  to  his  temptations,  *  It  is 
written.'  Thus  Jesus  overcame  him  when  he  was 
on  earth,  therefore  it  is  said  that  not  only  *  they 
overcame  him  by  the  blood  of  the  Lamb,'  but 
also  by  '  the  word  of  their  testimony.'  *  Resist  the 
devil  and  he  will  flee  from  you '  —  for  he  is  a 
coward  at  heart;  '  neither  give  place  to  the  devil.' 
The  blood  and  the  word  shut  his  mouth  for  ever, 
and  are  the  answer  to  his  gravest  accusations,  be 
they  true  or  false.  Though  our  sins  are  as  scarlet, 
Jesus  points  to  the  blood,  and  they  become  'white 
as  snow;'  *red  like  crimson,'  He  says  they  be- 
come as  wool.  *  If  we  confess  our  sins.  He  is 
faithful '  —  why  ?  because  His  luord  has  said  it  — 
*  and  just '  —  why  ?  because  of  the  blood  pre- 
sented —  *  to  forgive  us  our  sins,  and  to  cleanse 


220 


'GRACE  AND  TRUTH* 


iB 


US  from  all  unrighteousness.'  *  The  blood  of  Jesus 
Christ  chanseth  us  from  all  sin. 

Is  the  father  of  lies  against  us?  —  the  living 
Truth  is  for  us.  Is  he  desiring  to  sift  us  as 
wheat? — Jesus  is  constantly  praying  that  our 
faith  may  never  fail  us,  for  by  that  shield  we  can 
quench  all  Satan's  fiery  darts,  meet  all  his  accusa- 
tions, and,  in  the  calm  consciousness  of  eternal 
peace  with  God,  wait  upon  Him,  do  His  com- 
mandments, and  receive  the  power  that  will  make 
us  love  not  our  lives  unto  death.     (Rev.  xii.  ii.) 

He  cannot  devour  us :  we  are  in  Christ. 

He  is  overcome  when  He  accuses  us;  Christ's 
blood  is  for  us.  Does  he  leave  us?  No.  He 
exercises  his  power  against  us  now,  as 

III.   THE    PERSECUTOR. 

Read  Rev.  xi\  13.  *  When  the  dragon  saw  that 
he  was  cast  unto  the  earth  he  persecuted  the 
woman.'  And  here  his  cunning  is  taxed  to  its 
utmost;  varying  with  times  and  peoples,  tastes 
and  civilisation.  His  manner  changes,  but  the 
rank  venom  of  his  sting  is  always  the  same  —  the 
deluge  from  his  mouth  always  poured  upon  us. 
He  brings  into  his  service  all  kinds  of  tools;  the 
stake,  the  inquisition,  the  scaffold  in  one  age; 
more  refined  but  as  real  persecution  an  another; 
the  ill-will  and  planning  of  the  world,  and  what 
is  worse  than  all,  the  evil-speaking  and  slander- 
ing of  fellow-Christians.  Individually,  beloved 
friends,  let  us  ask,  are  we  washing  one  another's 
feet,  or  advancing  Satan's  work,  being  used  as 


THE   DEVIL. 


221 


his  tools  in  speaking  evil  of  those  things  that  we 
know  not?  You  may  know  what  it  is  to  be  mis- 
understood, misrepresented,  maligned,  looked  at 
with  suspicion  by  a  fellow-Christian,  and  may 
have  felt  it  to  be  the  direst  persecution,  more 
painful  than  thumbscrews;  —  watch  and  pray  lest 
you  in  turn  be  thus  used  against  others.  We  do 
not  feel  the  reality  of  the  common  adversary,  else 
we  should  be  all  more  united  and  of  one  accord, 
continuing  in  brotherly  love.  Soldiers  may  have 
their  disputes,  quarrels,  and  even  duels,  when  in 
the  barracks  and  on  home  service,  but  on  the 
battle-field  the  bitterest  are  shoulder  to  shoulder 
against  one  common  foe. 

Against  all  his  persecutions,  what  is  the  pro- 
vision? ver.  14,  power  for  flight  to  the  wilderness, 
and  being  fed  there  by  God.  He  has  given  us  of 
His  Spirit  the  spirit  of  truth  and  sonship.  He  has 
shut  us  into  the  wilderness,  and  there  we  have 
found  Himself  our  provision.  A  quaint  old  divine 
used  to  say,  *  the  devil  a6ls  like  a  bull-dog  to  bark 
at  us,  and  drive  us  closer  to  Christ.'  The  Psalms 
are  the  experience  of  David  in  the  place  of  the 
poor  man  in  the  wilderness  finding  his  all  in  God. 
What  a  blessed  thing  that  Satan's,  persecutions 
but  drive  us  nearer  to  our  only  good  I  The  wilder- 
ness is  the  happiest  place,  when  we  get  there, 
from  the  hand  of  our  living,  loving  Father,  His 
own  manna,  His  own  drink,  and  the  guidance  of 
His  pillar  cloud.     Christ  is  all. 


*  In  the  desert,  God  will  teach  thee 
What  the  God  that  thou  hast  found, 


222 


'  GRACE  AND  TRUTE* 


lir 

I 

It 
I' . 


I 

i 


ir. 


Patient,  gracious,  powerful,  holy,  '' 

All  His  grace  shall  there  abound. 

..!   '.';     :. 
'  Though  thy  way  be  long  and  dreary, 
Eagle  strength  He'll  still  renew  ; 
Garments  fresh,  and  feet  unweary. 
Tell  how  God  hath  brought  thee  through.' 

To  be  alone  with  God  —  to  be  in  the  wilderness 
with  God  —  to  be  fed  by  God.  Is  this  not  life? 
is  this  not  joy.'*  It  was  better  to  be  with  David 
on  the  lonely  hill-side,  than  with  Saul  in  his  costly 
palaces.  Manna,  water,  and  guidance  are  all  I 
need;  what  more  could  I  take,  for  this  is  Jesus, 
God's  own  joy,  God's  own  delight,  God's  own 
rest,  day  by  day,  new  every  day,  it  cannot  be  kept 
for  to-morrow;  yesterday's  will  not  do  for  to-day. 
How  the  hatred  of  the  devil  brings  glory  to  God' 

His  devourings  bring  us  to  the  *  caught  u; 
Christ,  and  are  thus  met  by  life  in  victory. 

His  accusations  bring  us  to  the  '  blood  of  the 
Lamb,'  and  are  met  by  life  taken  for  us. 

His  -persecutions  bring  us  to  the  wilderness 
provisions,  and  are  met  by  life  nourished. 

After  all  this  we  have  nothing  more  to  fear,  we 
can  fear  no  evil,  God  is  with  us,  as  above  and  in- 
dependent of  all  circumstance  we  find  God  for 
us,  a  table  spread  in  the  wilderness  in  presence 
of  our  enemies.  He  may  still  show  his  venom 
after  he  is  thoroughly  defeated,  for  we  next  find 
him  as 


IV.   THE   BLASPHEMEli. 


This  seen  in  Rev.  xiii.  5,  6,  in  the  person  of 
the   beast  to  whom   Satan  gives  power.     'He 


'.V-. 


THE  DEVIL. 


2?.3 


opened  his  mouth  in  blasphemy  against  God  to 
blaspvheme  His  name  and  His  tabernacle,  and 
them  that  dwell  in  heaven.'  But  blasphemies 
can  do  us  little  harm.  We  need  no  fortification 
against  them.  At  school  we  have  seen  the  big 
boy  that  used  to  lord  it  over  all  the  little  ones 
subdued,  conquered,  and  on  the  ground.  In  his 
defeat  he  could  only  call  bad  names,  which  he 
knev/  could  do  no  harm.  Eveki  though  Satan 
slay  the  body,  this  touches  not  our  life  —  it  is  hid 
with  Christ  in  God.  Can  he  devour  that?  It  is 
because  of  the  name  we  bear  that  the  blasphe- 
mies of  hell  are  poured  upon  us.  There  are  the 
'  synagogues  of  Satan,'  in  which  the  blasphemous 
do6lrines  of  devils  are  taught.  We  fc  c  not  the 
servants  of  Satan,  though  homage  on  all  sides  be 
paid  to  him  by  all  classes,  in  their  business  and 
pleasure,  and  the  crowns  of  earth  be  laid  at  his 
feet. 

Those  whose  names  are  written  from  the  foun- 
dation of  the  world  in  the  book  of  the  Lamb 
slain,  can  listen  to  his  blasphemies,  can  rejoice  in 
the  Lord,  though  he  should  slay  their  bodies,  and 
they  can  afford  to  wait  for  their  inheritance. 

What  can  I  now  say,  unsaved  sinner,  to  you  ? 
You  are  in  \\\QJaws  of  the  devil.  He  is  your 
father:  is  he  to  be  your  tormentor  day  and  night 
for  ever  in  that  awful  hell  which  was  never  pre- 
pared for  you,  but  'prepared  for  the  devil  and  his 
angels?'  Look  at  the  judgment  of  the  living 
nations,  the  contrast  between  the  blessing  and 
cursing  —  *  blessed  of  my  Father,' but  not  cursed 
of  my  Father  — '  Kingdom  prepared  for  you,'  but 


224 


GRACE  AND  TRUTH,* 


fi 


if 


fire  prepared  for  the  devil  and  his  angels.'  One, 
look  outward  to  Jesus  and  you  are  saved;  not  a 
look  inward  to  a  feeling  that  can  give  nothing  but 
despair  to  the  conscientious  soul.  God  has  given 
you  Jesus,  and  in  Him  is  all.  Are  you  not  satis- 
fied with  Jesus  for  you  ?     God  is. 

Fellow  believer,  rejoice  in  the  Lord:  the  great- 
est enemy's  power  is  broken:  soon  he  will  really 
and  as  to  fa6l,  as  he  is  already  judicially  and  to 
faith,  be  bruised  beneath  thy  feet.  Jesus  is  thine, 
and  all  His  power  and  dominion,  and  might,  and 
glory,  and  iaheritance,  are  thine,  and,  above  all, 
His  heart.  His  love.  Himself,  is  thine. 

In  Him  we  conquer  the  devourer; 

In  Him  we  overcome  the  accuser; 

In  Him  we  defy  the  persecutor; 

In  Him  we  are  beyond  the  blasphemer.  *More 
than  conquerors  through  Him  that  loved  us.' 

Cofue  ivith  your  weakness  and  find  shelter  in 
the  all-powerful  Jesus,  ,,. 


Eph.  vi.  11-18. 


strong  in  Jehovab,  though  hard  be  the  fight, 

'11  conquer,  we  know,  '  i  the  power  of  His  might ; 


Be 

We 

Put  on  the  whole  irmcar  of  God  every  one, 

For  it  alone  shelters  till  victory's  won.  .    " 

Thus  we  sing  while  we  march  through  the  midst  of  our  foes, 
Who  stand  all  determined  our  way  vj  oppose  ; 
We  shall  conquer  their  legion,  our  battle  song  raise  ; 
The  Lord  is  our  Captain  ;  his  name  ever  praise. 

* 

Thus  armed  we  shall  stand  and  shall  meet  Satan's  wiles ; 

We  know  his  devices,  the  world  he  beguiles ; 

It  is  not  against  flesh  rnd  blood  that  we  fight, 

But  powers  that  would  fcrce  us  from  heavenly  light 


THE  DEVIL. 


225 


With  loins  girt  with  troth  may  we  stand  in  the  fight, 
And  righteousness  placed  as  our  breastplate  so  bright ; 
Our  feet  shod  with  sandals  prepared  for  the  war, 
The  gospel  of  peace  which  our  foes  shall  not  mar. 

Above  all  Faith's  shield  we  must  grasp  'gainst  our  foes, 
By  it  we  shall  quench  every  dart  Satan  throws  ; 
Salvation  our  helmet,  bestowed  by  our  Lord, 
The  sword  of  the  Spirit  His  conquering  word. 

The  trumpet  is  sounding,  the  trumpet  of  war, 
Not  peace  while  we  wait  for  our  bright  morning  Star ; 
We  waich  where  the  foe  would  surprise  or  alarm. 
By  prayer  we  shall  nerve  for  the  fight  every  arm. 

Lord,  give  us  more  faith  thus  to  rtieet  every  foe,       ■  l 
Thus  Satan  is  conquered  and  shall  be  laid  low ;        ;| 
This,  this  is  the  triumph  o'er  earth  and  its  gain 
O'er  sin  still  within,  but  which  never  shall  reign. 


^  s  I   *    A  ■■» 


.  «  ♦i»>''.""  ■»' 


rw 


.'•i  lTi-\ 


-V  ;:.'-  '  • ; 


■:  *i  :)■:}):'•> 


*  Serving  the  Lord! 


\\--iv. 


Our   Work. 


«*»»» 


WAS  very  much  interested  lately,  in 
reading  the  life  of  Dr.  Chalmers,  to 
see  how  many  years  he  preached  the 
gospel  to  others,  and,  by  his  own  con- 
fession, was  still  unconverted.  I  thought  of  that 
text,  *  lest  preaching  to  others  I  myself  should 
be  a  castaway.'  Paul  does  not  say,  '  lest  after 
being  born  again  I  should  be  a  castaway;'  we 
know  that  this  is  impossible.  But  a  man  may 
preach  with  the  most  powerful  eloquence  to 
others,  and  still  be  unsaved.  Many  in  this  Chris-, 
tian  land  begin  very  early  to  engage  in  some 
good  work.  At  a  certain  time  they  become 
members  of  the  church,  as  it  is  said;  alas!  how 
often  not  knowing  whether  they  are  saved  or  not. 
They  then  may  take  a  young  class  in  the  Sabbath 
school,  have  a  district  to  visit,  look  after  the  af- 
fairs of  the  church,  or  the  necessities  of  the  poor, 
become,  perhaps  a  deacon  and  then  an  elder,  or 
it  may  be  a  preacher,  and  all  this  time  they  may 
have  never  had  this  matter  definitely,  finally,  con- 
clusively settled,  *  Am  I  saved  .^'  They  trust 
they  arc  on  the  right  road  to  be  saved,  which  of 
course  is  the  leading  idea  in  all  legalism,  ritualism, 


*  SERVING  THE  lord: 


227 


and  popery,  and  an  entire  ignoring  of  the  Bible 
method. 

Some  do  the  best  they  can,  and  strive,  it  may 
be,  with  prayers  and  tears  and  resolutions  and 
determinations,  in  order  to  get  into  God's  favour, 
and  thereby  in  the  long  run  to  receive  eternal 
life,  with  the  pardon  of  all  their  sins. 

Others  work  and  do  the  best  they  can,  and 
strive  as  the  former,  becaicse  they  know  they  arc 
accepted  already  —  because  they  knov/  they  have 
the  pardon  of  ail  their  sins — because  they  know 
they  have  eternal  life.  The  former  is  false  ser- 
vice, the  latter  is  true. 


I.    FALSE   SERVICE. 

There  are  those  who  believe  in  justification  by 
faith,  and  other  doctrines  of  grace,  and  ^^  ho  j-et 
think  that  if  they  do  their  duty,  and  try  to  serve 
God  as  sincerely  and  faithfully  as  ^v  can,  He 
will,  at  the  last,  overlook  their  many  .aihires,  in 
some  vague  way  or  other,  for  Christ's  saki  and 
reward  them  for  the  good  deeds  which  they  ha\  e 
clone,  and  give  them  at  the  judgment  day  ever- 
lasting life. 

Now,  this  is  quite  a  mistake,  and  arises  from  a 
total  misapprehension  of  God's  chara6lcr  and 
man's  condition.  God's  chara6tcr  is  pcrfc6t,  and 
before  1  can  be  engaged  in  acceptable  service  I 
must  be  in  harmony  with  this  chara6lcr.  In  order 
to  be  a  proper  servant  of  God,  I  must  start  with 
being  perfectly  accepted  by  God. 

Man's  position  is  not  that  of  one  who  is  only  a 


a|. 


228 


'  GRACE  AND    TRUTH: 


n 


little  out  of  God's  mind,  and  who  by  a  few  sincere 
and  vigorous  efforts  maybe  put  right;  but  of  one 
who  is  really  dead,  so  far  as  conne6lion  with  God 
is  concerned.  He  is  separated  from  God,  and 
therefore  from  truth,  from  goodness,  from  life. 
In  God  is  all  truth,  all  goodness,  all  life;  outside 
of  Him  there  is  none.  Man,  by  nature,  is  born 
out  of  fellowship  with  God,  and  therefore  he  has 
not  the  slightest  power  to  serve  God  acceptably, 
for  he  has  not  the  life  that  can  move  in  the 
dire6lion  of  God,  and  in  which  he  can  serve  Him. 
The  movements  in  Christian  service  of  an  uncon- 
verted man  are  the  galvanic  movements  of  a 
corpse,  v/hich  may  seem  very  energetic;  yet, 
alas,  it  is  but  a  corpse  that  moves  I  All  Scripture 
and  experience  tell  us  these  two  truths  concern- 
ing God's  chara6ler  and  man's  condition. 

Wherefore,  dear  friend,  unless  thou  hast  been 
born  again,  quickened  into  a  new  life  from  death, 
thou  canst  not  serve  God  acceptably.  Thou  may- 
cst  strive  day  and  night  in  all  sincerity,  but  thou 
art  dead;  thou  mayest  visit  the  sick  and  minister 
to  the  d3nng  (the  holiest  privileges  of  the  saved 
one)  ;  all  is  vain;  thou  mayest  comfort  and  assist 
the  widow  and  the  fatherless,  and  have  the  prayers 
of  many  an  orphan  for  thy  reward,  and  yet  be  no 
better  as  to  thy  standing  before  God  than  the  prof- 
ligate and  the  profane;  thou  mayest  give  of  thy 
bread  to  the  poor;  thou  mayest  support  the  cause 
of  Christ  in  all  its  missions  and  churches  at  home 
and  abroad;  thou  mayest  give  half  of  thy  income 
to  the  advancement  of  the  Lord's  a  ork,  and  not 
one  penny  stand  to  thy  credit  before  God.     Cain's 


*  SERVING  THE  LORD: 


229 


sacrifice,  beautiful,  fair,  and  lovely  as  it  was,  anc? 
presented  by  a  man  who  was  at  that  time  a  pro- 
fessor of  religion,  and  a  sincere  worshipper,  was 
reje6led  by  God.  And  so  it  is  still.  God  will 
reje6l  you  and  your  sacrifice  unless  you  come  as 
one  at  peace  with  Him  through  His  sacrifice 
and  not  as  one  coming  to  make  friends  with 
God  by  your  sacrifice.  If  you  are  out  of  Christ, 
your  good  deeds  as  well  as  your  bad  deeds  are 
an  abomination  to  God.  Ail  your  '  righteous- 
nesses are  as  filthy  rags'  (Isa.  Ixiv.  6),  not  only 
failing  to  cover  you,  but  defiling  you.  ^  What- 
soever is  not  of  faith  is  sin'  (Rom.  xiv.  23). 
You  may  be  true  to  your  friends;  you  may  do 
your  duty  as  parents,  and  provide  for  your  own; 
but  it  is  all  sin:  for,  as  saith  the  Scripture,  '  the 
ploughing  of  the  wicked  is  sin'  (Prov.  xxi.  4). 
Every  a6t'on,  however  commendable  in  the 
Christian,  and  however  much  binding  upon  you 
as  a  moral  duty,  is  reckoned  by  God,  if  done  by 
you,  to  be  a  sin,  because  it  is  the  a6tion  of  one 
not  at  peace  with  Him  through  His  own  peace. 
'Without  faith  it  is  impossible  to  please  God 
(Heb.  xi.  6).  This  is  God's  theology,  however 
hard  it  may  seem,  and  however  much  opposed 
to  your  ideas,  and  to  the  prevailing  ideas  of  the 
world  concerning  good  works  and  their  reward. 
''Dead  -works''  is  stamped  on  all  your  deeds. 
Until  3'ou  serve  God  as  one  who  is  saved,  all 
your  service  will  but  intensify  your  anguish  in 
the  pit  of  woe,  whither  the  Christless,  the  seem- 
ingly good  and  fair,  beautiful  and  noble,  are  all 
swept,  together  with  the  vile,  the  loathsome,  the 


>-.■»■ 


I 


230 


*  GRACE  AND   TRUTH,* 


idolater,  the  profane.     There  are  not  two  hells. 
Where  will  you  spend  eternity? 


■  jj 


II.    TRUE    SERVICE. 

Half  an  hour  ago  you  may  have  been  serving 
in  the  dark,  as  an  unforgiven  one^  and,  during  the 
next  half  hour,  you  may  pass  from  death  unto  life, 
and  thus  stand  on  the  ground  of  the  accepted 
servant.  God  is  perfect:  to  meet  God  I  must 
meet  liim  in  perfection.  There  is  no  perfe6lion 
in  me ;  but  He  has  provided  the  means  by  which 
each  of  us  may  at  once  become  acceptable  ser- 
vants^ by  first  becoming  accepted  sons*  Jesus, 
His  oniy-oegotten  and  well-beloved  Son,  eternally 
in  the  Father's  bosom,  took  upon  Him  our  nature, 
descended  to  our  place  of  responsibility  and 
service,  and  approved  Himself  to  be  the  perfed 
Servant  in  that  very  place  m  which  we  had  failed; 
became  sin  for  us,  was  obedient  unto  death,  hav- 
ing gone  through  all  the  billows  of  God's  wrath, 
has  been  laised  from  the  dead,  and  is  now  at  the 
Father's  right  hand.  If,  therefore,  we  become 
by  faith  identified  with  Him,  we  can  see  in  Him  all 
our  responsibilities  under  law  met;  we  can  look 
into  His  empty  grave,  and  reckon  our  sins  buried 
there:  and  now,  as  those  who  are  beyond  the 
doom  of  sin,  and  beyond  its  judgment,  we  can 
serve  in  *  newness  of  life,'  a  resurre6lion-life. 
This,  and  nothing  else,  is  the  foundation  of  true 
service,  the  service  of  love,  the  service  of  sons; 
for  we  now  stand  in  Christ's  place  of  sonship  as 
He  once,  in  grace,  occupied  our  place  of  death. 


*  HJiJcyjijyu^  rnjn  iiunv. 


Z31 


We  ask  you,  is  this  not  a  real  vantage  ground 
for  service  ?  What  a  wretched,  menial  service  it 
is  to  be  working  hard  for  life,  and  doubting  whether 
it  can  ever  be  obtained  I  The  true  service  is  a 
v^orWmg  fro?n  the  Cross,  not  to  the  Cross.  The 
corpse  does  not  bestir  itself  to  get  life,  but  it  is  the 
living  man  who  works  because  he  has  WiQ.  Be 
not  deceived.  This  is  God's  plan;  life^  then 
service.  Ask  yourselves  now  the  question,  '  Am 
I  serving  because  I  have  life?  because  I  am 
saved?'  Then  it  is  evident  that  you  know  you 
are  saved  —  you  *  know  that  you  are  of  God.'  (i 
John  V.  19.)  .    .  :    .  ,   :,  .  -  :  . 

But  perhaps  some  one  maybe  thinking,  'Well, 
I've  been  doing  this  little  and  that  little,  but  I 
have  never  been  conscious  of  being  born  again.' 
Stop,  then,  dear  friend,  at  once,  and  make  it  sure. 
Turn  on  the  spot  from  thy  service,  and  get  rid  of 
thy  sin  by  believing  in  Him  who,  as  the  perfect 
servant,  bare  our  sins  in  His  own  body  on  the 
tree.  (i  Peter  ii.  24.)  Get  into  Christ — in 
His  perfection  thou  canst  meet  and  serve  the 
living  God. 

*  But,'  you  may  ask,  *  how  am  I  to  get  Into 
Him?'  Simply  by  knowing  Him  (Johnxvii.  3); 
by  believing  on  Him  (John  iii.  ^6)\  by  trusting 
in  Him  (2  Tim.  i.  12).  God  has  given  Him  to 
you  already.  (John  iii.  16.)  You  do  not  require 
to  go  to  heaven  to  beseech  God  to  send  you  Jesus 
to  die  for  sin.  (Rom.  x.  6.)  No  I  ^  For  God  so 
loved  the  world  that  He  gave  His  only-begotten 
Son.'  And  Christ  dieth  no  more.  In  the  love- 
gift  of  God,  Jesus  is  yours.  If  you  go  to  hell,  it 
must  be  over  a  given  Christ, 


I 


232 


•  GRACE  AND  TRUTH: 


When  the  poor  men  in  the  cotton  manufacturing 
districts  were  starving,  moved  with  pity  you  sent 
your  money  to  the  committee  for  distributing  bread 
to  them.  Now,  suppose  some  poor  man,  with 
his  wife  and  children  sitting  in  their  empty  room, 
the  last  of  their  furniture  having  been  sold  for 
bread  —  a  few  stones  for  seats,  and  a  bunch  of 
straw  their  bed;  no  fire  on  the  hearth;  no  crust 
of  bread  in  the  cupboard,  the  last  having  been 
consumed  a  couple  of  days  before;  children  cry- 
ing for  bread;  the  mother's  eyes  refusing  to  weep; 
the  father's  skeleton  hands  clasped  in  anguish; 
no  breatd,  and  no  work;  starvation,  dire  starva- 
tion staring  them  in  the  face!  A  knock  is  heard 
at  the  door,  a  man  comes  in  with  a  loaf  and  lays 
it  on  the  table,  and  says,  *  That  is  yours,  for  the 
people  of  Britain  have  so  pitied  you  that  they 
have  sent  this  bread.  Rise,  eat,  rejoice,  and 
starve  no  more.'  Suppose  that  poor  man  would 
neither  touch  the  loaf  himself,  nor  let  his  wife 
nor  children  taste  it,  but  said,  *  How  can  it  be 
mine  ?  I  never  got  a  pennyworth  of  bread  but 
by  the  sweat  of  my  brow;  there  must  be  some 
mistake.  I  cannot  take  this ;  not  having  wrought 
for  it,  it  cannot  be  mine.'  Everybody  would  have 
shouted,  ''Eat,  man!  eat,  and  ask  no  questions, 
for  you  are  starving,  and  the  messenger's  word 
is  enough.     He  said  the  loaf  was  yours.' 

Fellow-sinner,  this  is  but  a  faint  picture  oi your 
condition  and  God^s  provision.  JESUS,  His 
perfe6t  provision  for  the  soul's  need,  has  been 
sent,  has  suffered  for  sin,  and  has  gone  back  in 
righteousness  to  the  Father.     Are  you  not  on 


SERVING    THE  LORD.' 


233 


the  edge  of  eternal  damnation,  and  do  you  begin 
to  ask  questions  about  your  warrant  to  take 
Christ?  He  is  yours  in  the  gift  of  God.  Yea, 
more,  God  commands  you  to  use  Him  (i  John 
iii.  23).  Dare  you  disobey  God  by  continuing 
unsaved  ? 

How  can  I  serve  the  Lord  until  I  can  say,  ^  He 
is  my  Lord?' 

A  gentleman  had  paid  his  money  for  the  ransom 
of  a  slave,  and  had  given  her  her  freedom.  She 
had  been  born  a  slave,  and  knew  not  what  free- 
dom meant.  Her  tears  fell  fast  on  the  signed 
parchment  which  her  deliverer  brought  to  prove 
it  to  her;  she  only  looked  at  him  wiUi  fear.  At 
last  he  got  ready  to  go  his  way,  and  as  he  told 
her  what  she  must  do  when  he  was  gone,  it  did 
dawn  on  her  what  freedom  was.  With  the  first 
breath,  *  I  will  follow  him,'  she  said:  ^  I  will  fol- 
low him;  I  will  serve  him  all  my  days;'  and  to 
every  reason  against  it  she  only  cried,  '  He  re- 
deemed me  I  He  redeemed  me  I  He  redeemed 
me  I'         ^•.-,^:.'  -■.--^-.'    "-'■'      '  ■      ■ 

When  strangers  used  to  visit  that  master's 
house,  and  noticed,  as  all  did,  the  loving  constant 
service  of  the  glad-hearted  girl,  and  asked  her 
why  she  was  so  eager  with  unbidden  service, 
niglit  by  night,  and  day  by  day,  she  had  but  one 
answer,  and  she  loved  to  give  it, — 

*  He  redeemed  me  I  He  redeemed  me  I 
He  redeemed  me  I'       '         ti        ^  - 

Is  this  your  motive-power  for  serving  God  — 
*He  redeemed  me?' — or  is  it  only,  'Well,  I  hope 
I  may  yet  be  found  among  the  redeemed,  and 


w 


l|; 


234 


GRACE  AND   TRUTH.' 


meanwhile  I  do  the  best  I  can?'  Wretched 
slavery,  with  the  chain  of  death  or  doubt  hanging 
on  the  limbs  I  Rather  take  God  at  His  word 
now,  and  joyfully  exclaim,  '  O  Lord,  truly  I  am 
Thy  servant.  .  .  .  Thou  hast  loosed  my  bonds ' 
(Psalm  cxvi.  16). 


V 


III.   A   WORD   TO   FELLOW-SERVANTS. 

I  would  now  speak  a  word  to  you  who  are  fel- 
low-workers for,  and  fellow-sufferers  with,  Jesus. 
It  is  only  now  that  we  can  have  fellowship  with 
Him  in  His  service  as  the  reje6led  of  earth.  Let 
us  then  be  instant  in  season,  out  of  season.' 

'  lie  redeemed  rneP  Let  it  be  written  as  with 
letters  of  gold  on  every  page  of  our  diary.  While 
in  your  mission  of  love  you  visit  the  poor,  the 
sick,  and  the  dying,  may  it  ever  be  your  first  work 
to  point  them  to  Jesus.  While  in  every  way 
striving  to  alleviate  misery,  even  if  it  were  by 
giving  but  a  cup  of  cold  water,  let  the  main  thing 
be  to  speak  of  Jesus.  Be  careful  ever  to  have 
the  single  e3^e,  and  do  nothing  to  be  seen  of  men. 
Do  nothing  to  men;  do  all  to  God;  and  have  no 
master  but  your  Redeemer.  Be  bound  to  serve 
by  no  chain  but  that  of  love.  If  a  great  sphere 
be  denied  you,  occupy  the  small  one.  If  it  is  not 
yours  to  preach  to  hundreds  or  thousands,  be  like 
Him  who  spent  a  sultry  noon  under  a  scorching 
sun  by  the  well  side,  that  He  mjght  impart  the 
water  of  life  to  a  worthless  woman.  '  Whatsoever 
thy  hand  findeth  to  do,  do  it  with  thy  might;'  do 
not  wait  for  to-morrow  a  d  for  some  great  oppor- 


SERVING    THE  LORD.' 


235 


tunity,  but  do  the  little  service,  whatever  it  may 
be,  do  it  now.  Draw  all  your  strength  from  God, 
depending  on  Him  alone. 

The  gieat  work  is  that  which  is  done  on  indi- 
vidual responsibility  —  '  My  own  work.'  Jesus 
says,  '  Whatsoever  ye  shall  ask  the  Father  in  my 
name.  He  will  give  you.'  (John  xvi.  23.)  '  What- 
soever^ without  limit,  without  restraint,  without 
bound,  so  that  you  may  ask  anything  you  please. 
Dear  fellow- worker,  do  you  feel  as  if  this  were  too 
much,  and  say,  '  I  cannot  have  God's  arm  so 
under  my  will .? '  It  is,  nevertheless,  true.  What! 
can  a  creature  thus  prevail  with  the  Creator  ?  Yes, 
indeed,  and  the  reason  is,  that  we  have  been  made 
'  partakers  of  the  divine  nature  '  (2  Pet.  i.  4),  be- 
cause before  God  we  are  as  Jesus  is  —  as  near,  as 
dear.  We  are  in  Him,  and  being  in  Him,  every 
request,  proceeding  from  this  new  nature,  is  in 
perfe6l  harmony  with  the  Divine  Mind. 

We  may  well  say  with  such  a  petition.  What 
grace,  Lord!  what  condescension!  what  love! 
Thou  hast  not  spared  Thy  Son!  Thou  hast  made 
me  one  with  Him.  Thou  hast  said,  whatsoever 
I  will  I  shall  receive;  and  Therefore,  Lord,  my 
will  is  whatsoever  Thou  wilt,  I  give  Thee  back 
Thy  behest.  It  is  too  much  for  me  to  bear,  and 
now,  from  the  very  depths  of  my  soul,  I  pray, 
'Father,  ^*  Thy  wJl  be  done!"  Lead  me  in  Thy 
will;  may  everything  I  do  be  in  Thy  mind; '  and 
then,  asking  will  but  be  the  promptings  of  that 
divine  life  in  me,  and  receiving  but  the  natural 
issue  from  the  hand  of  Him  who  is  the  fountain 
of  that  life.    What  a  service  of  joy!    Such  a  life 


I- 1  nriiiMri  ii  li  ifi  li  Hinilrtr 


236 


'GRACE  AND  TRUTH.* 


has  no  outward  bustle  and  noise,  no  running 
hither  and  thither,  but,  like  the  light,  it  cannot 
be  hid.  Quietly  it  beams  wherever  it  exists.  It 
is  calm  as  the  gentle  heat  of  the  summer  sun  noise- 
lessly warming  all  around.  Thus  energised  by  the 
life  from  above,  meet  parent  and  child,  friend  and 
neighbour,  rich  and  poor,  and  the  brighter  will 
be  your  '  crown  of  righteousness.'  Servants 
faithful  to  their  earthly  masters  shall  receive  the 
reward  of  the  inheritance  at  the  judgment-seat  of 
Christ.  (Col.  iii.  24.)  It  will  then  appear  that 
it  was  better  to  have  spoken  '  five  words '  (i  Cor. 
xiv.  19)  for  God,  than  to  have  spoken  '  ten  thou- 
sand words'  to  make  *a  fair  shew  in  the  flesh' 
(Gal.vi.  12), and  please  men;  better  to  have  been 
eloquent  for  God  in  the  calm  silence  of  a  life 
pointing  to  Jesus,  than  to  have  made  earth  ring 
with  high-sounding  words  and  world-patching 
schemes. 

'  It  was  not  any  word  that  was  ever  spoken  to 
me,'  said  an  old  and  oft-approved  servant  of 
God  to  a  brother  in  the  Lord,  from  whom  I 
heard  the  narrative  ;  *  it  was  no  word  that 
wakened  me  up  from  my  death  of  sin,  but  the 
moving  of  a  dying  man's  finger.  My  mother 
had  often  prayed  for  me,  and  tried  to  lead  me 
to  Jesus;  but  I  hated  God,  and  when  I  escaped 
from  her  control  grew  to  be  a  wild  sinner  and 
such  a  bold  infidel  that  all  her  godly  friends 
were  afraid  to  see  me;  but,  in  the  providence  of 
God,  I  was  left  to  w^atch  alone  by  the  bedside  of 
a  tailor,  a  poor  deformed  fellow,  when  he  lay 
a-dying.     He  had  often  spoken  to  me  of  Jesus, 


*  SERVING  THE  LORD. 


237 


ning 
nnot 
.     It 
oise- 
ythe 
i  and 
will 
vants 
e  the 
^at  of 
:  that 
:  Cor. 
thou- 
flesh' 
i  been 
a  life 
:h  ring 
tching 

►ken  to 
ant  of 
horn  I 
•d  that 
3ut  the 
mother 
iad  me 
escaped 
ner  and 

friends 
ence  of 
iside  of 

he  lay 
f  Jesus, 


but  I  had  never  heeded  him  more  than  my 
mother,  or  anv  of  the  others.  When  I  was 
nursing  him  there  that  day,  he  plead  with  me 
many  times  to  mind  my  soul,  but  I  was  perfectly 
hard;  all  he  could  say  had  no  effe6t.  But  at 
last,  when  the  death-rattle  was  in  his  throat,  and 
I  saw  he  could  speak  no  longer,  he  just  raised 
his  hand  and  pointed  with  his  finger  to  the  sky. 
That  stirred  me,  and  I  had  no  rest  till  Jesus  gave 
me  rest' 

The  judgment-seat  is  coming.  Fellow-Chris- 
tian, no  question  will  be  raised  there  about  thy 
standing,  about  thy  salvation.  As  to  safety  thou 
art  already  passed  from  death  unto  life,  and  wilt 
not  come  into  judgment;  but  as  to  service,  thy 
works  will  be  judged.  The  judgment  is  by  fire. 
Whatsoever  stands  that  trial  stands  to  thy 
credit — if  nothing  stands,  then  thy  works  will 
all  be  lost  though  thou  thyself  art  saved  as  by 
fire. 

There  are  two  kinds  of  works  —  one  class 
symbolized  in  scripture  under  the  heading  of 
wood,  hay,  stubble;  the  other  gold,  silver,  pre- 
cious stones.  Every  work  is  on  one  side  or  the 
other.  You  will  observe  that  wood,  hay,  and 
stubble  are  greatest  in  quantity.  But  it  is  not 
quantity  that  the  fire  regards;  a  ton  of  hay  is  as 
easily  and  as  surely  burned  as  a  pound.  Many 
in  our  day  have  the  greatest  regard  for  quantity 
— great  works,  much  a6tivity.  How  little  the 
striving  after  the  pure  gold,  the  silver,  and  the 
precious  stones  1  How  mixed  is  the  life-work 
of  the  best  man  I     A  layer  of  wood,  a  grain  of 


/: 


238 


«  GRACE  AND  TRUTH: 


mi 


gold,  then  a  large  quantity  of  hay,  then  a  little 
silver,  plenty  of  stubble,  how  few  precious 
stones:  but  the  fire  sifts  all!  At  that  awful 
catastrophe  at  Abergele,  where  railway  carriages 
and  living  men  and  women  were  burned  to 
ashes,  diamonds,  gold  watches,  and  silver 
ornaments  were  found  afterwards  among  the 
rubbish.  The  peer  could  not  be  distirguished 
from  the  servant;  wood  could  not  be  separated 
from  bone;  but  the  diamond  was  still  bright, 
and  the  gold  and  silver  still  precious.  What  a 
happ3'  day  is  coming  to  every  Christian!  He 
will  be  so  glad  to  see  in  one  blaze,  as  upon  one 
funeral  pile,  all  that  in  his  life  ever  dishonoured 
his  Lord,  or  was  not  done  with  the  single  eye: 
only  that  will  reappear  in  glory,  which  was  to 
God  s  glory  here,  and  he,  already  glorified,  can 
at  that  tribunal  appreciate  nothing  but  what  is 
in  harmony  with  glory. 

When  at  school  our  great  ambition  was  to  be 
first  in  the  class.  Who  will  be  first  then  of  all 
the  class  of  Christians  ?  Very  different  will  be 
God's  order  then  from  ou.*  order  now!  The 
great  of  earth  and  preachers  (even  those  who 
were  o^  greatest  eminence)  perhaps  giving  place 
to  soine  poor  old  starving  widow,  or  some  little 
child.  I  am  convinced  that  many  of  those  who 
are  called  great  and  well  known  and  honoured 
Christians,  will  in  that  day,  as  to  reward  for  the 
single  eye,  be  far  behind  some  poor,  weak,  de- 
spised ones  of  earth,  whose  power  was  in  the 
secret  place  ^vith  God.     Gc 


eous  judiiment. 


judg( 


ight- 


lioai 


SERVING   THE  LORD: 


2.39 


to  ce 
of  all 

II  be 
The 
who 

place 

little 

who 

oured 

lor  the 

,  de- 

III  the 
right- 


Rich  Christian,  what  of  thy  gold  then?  will  it 
be  accounted  stubble  in  the  glory?  or  art  thou 
exchanging  it  now  into  the  currency  of  heaven  ? 
Were  I  to  travel  in  a  foreign  land,  I  could  not  get 
on  very  well  with  my  British  money.  Even  in 
England  those  coming  from  Scotland  find  it  dif- 
hcult  to  exchange  Scotch  notes.  Before  we  go 
abroad  w'e  change  as  much  money  as  we  may 
require  into  the  coin  of  that  realm.  Friend,  this 
is  for  what  thy  life  here  is  still  given:  '■  Make  to 
yourselves  friends  of  the  mammon  of  unright- 
eousness, that  when  ye  fail  they  may  receive  you 
into  everlasting  habitations.'  So  said  the  Master, 
and  many  disciples  have  wondered  and  not  un- 
derstood the  passage.  It  is  simply  '  Exchange 
your  money  into  the  currency  of  heaven.' 

'  The  mammon  of  unrighteousness; '  that  is  to 
say,  in  the  Jewish  economy  it  was  a  sign  of  a 
righteous  man  that  his  basket  and  store  were  full, 
that  he  had  plenty  of  cattle,  that  he  was  rich. 
Now  since  Christ's  rcje(5lion  it  is  not  so.  The 
unrighteous  have  God's  money  in  this  age.  The 
normal  lot  of  the  Christian  is  poverty;  nowhere 
to  la}^  the  head,  since  there  wms  '  no  room  in  the 
inn  '  for  the  Master.  But  suppose  a  man  with  a 
large  fortune  gets  converted;  what  is  he  to  do 
with  this  mammon  of  unrighteousness?  Is  he  to 
hoard  it  up  and  add  to  it,  and  die  a  rich  man? 
Nay.  Is  he  at  once  and  heedlessly  to  throw  it 
away?  Nay.  He  is  to  make  it  his  friend.  Ex- 
change it  into  the  coin  of  heaven.  If  he  waits 
till  he  dies,  none  can  be  put  into  his  coilin  that 
will  arise  with  him.     But  there  is  a  method  of 


./ 


wmm 


240 


«  GRACE  AND   TRUTH: 


sending  it  on  before:  the  Lord  has  taught  it. 
How  many  cups  of  cold  water  can  it  buy? 
These  count,  if  given  with  the  single  eye.  How 
many  Bibles  and  missionaries  to  the  heathen? 
Ten  thousand  channels  are  easily  found  when 
wanted.  Whatever  you  do,  make  your  money 
not  your  enemy,  as  it  will  be  if  you  use  it  for 
self,  but  your  friend,  so  that  when  you  are  done 
with  money  it  may  not  be  done  with  you,  but  will 
be  standing  to  meet  you  in  a  new  dress,  in  the 
gold  and  silver  and  precious  stones  at  the  throne, 
in  the  *  Well  done '  of  the  Master.  Poor  brother, 
thy  poverty  is  no  bar.  One  talent  well  used  is 
more  than  ten  abused,  and  money  is  but  a  poor 
talent. 

It  is  not  an  occasional  or  periodic  earnestness 
that  God  desires,  but  a  calm,  constant  life-long 
work.  A  man  moving  about  this  world  with  the 
Holy  Ghost  within  him,  prepared  for  anything, 
at  every  step,  by  ever}^  look  and  word,  testifying 
for  his  Lord,  conscious  of  no  effort,  but  living  in 
calm  peace  with  his  Saviour  God,  in  the  unhin- 
dered power  of  an  inner  life,  in  the  patient  hope 
of  a  glory  soon  to  dawn,  is  the  type  of  God's  true 
servant.  His  service  does  not  depend  on  his  rank, 
his  circumstances,  his  position:  these  are  all  sub- 
servient to  what  the  man  is.  He  may  be  the 
wealthiest  in  the  world,  or  have  to  sweep  a  street, 
but  his  joy  in  the  service  is  the  same.  Such  will 
have  a  natural  entrance  into  the  courts  above, 
where  the  servants  serve  their  Lord  day  and 
night. 


SERVING   THE  LORD.' 


241 


O  send  me  forth,  my  Saviour, 

O  send  me  for  Thy  glory, 
Regarding  not  the  praise  of  man, 
And  trampling  on  the  fear  of  man, 

And  fighting  for  Thy  glory.  Thy  glory. 

There  is  a  man  \rho  often  stands 
Between  me  and  Thy  glory. 

His  name  is  self, 

My  carnal  self. 

Self-seeking  self. 
Stands  'twixt  me  and  Thy  glory. 

O  mortify  him,  mortify  him. 

Put  him  down,  my  Saviour, 
Exalt  thyself  alone :  lift  high 

The  banner  of  the  cross, 
And  in  its  folds 

Conceal  the  standard-bearer. 


%s- 


I 


Dear  fellow-servant,  get  so  accustomed  to  serve 
your  Lord  Jesus  Christ  and  Him  alone,  that 
your  entrance  into  glory  will  not  be  unnatural, 
and  thus  an  abundant  entrance  will  be  yours. 

Every  child  of  God,  great  and  small,  has  a 
work;  his  or  her  own  work.  A  brother  in  the 
Lord  greatly  surprised  an  old  bed-ridden  fol- 
lower of  tlie  Lord  by  coming  in  with  a  smile  to 
her  one  day,  and  saying, — 

*  I've  got  some  work  for  you  to  do.' 
^Mel  what  work!  what  can  I  do?' 

*  Oh,  there's  a  little  district  meeting  to  be 
started,  and  you  are  to  have  special  charge  of  it 
in  praying  about  it.' 

She  got  deeply  interested  in  the  people  attend- 
ing the  little  meeting,  and  this  work  did  her  and 
them  much  good.  I  saw  a  young  boy  conlined 
to  bed  one  day,  and  I  told  him  he  had  a  work  to 


242 


«  GRACE  AND   TRUTH: 


do.  He  had  found  Jesus,  but  he  looked  a  little 
surprised.  *You  have  to  pray  and  preach,'  I 
said. —  He  smiled  in  surprise.  —  *Yes,  you  have 
to  pray  for  those  that  carry  forth  the  gospel,  and 
you  have  to  lie  there  and  preach  sermons  to  all 
that  come  in,  sermons  on  faith,  patience,  meek- 
ness, gentleness,  adorning  on  your  back,  as  we 
on  our  feet  ought  to  do,  the  do6lrine  of  God  our 
Saviour.'  The  same  thought  came  also  from 
the  lips  of  another  young  disciple,  now  in  the 
presence  of  the  Lord,  waiting  the  resurrection 
beauty  in  which  he  will  be  clothed  with  all  those 
who  have  been  faithful  unto  death  —  who  have 
endured  to  the  end.  He  said,  ^We  all  must 
speak  for  Jesus,'  when  i*:  was  suggested  that  some 
might  be  too  young  to  bear  testimony  to  Jesus. 

Listen  to  what  God  says  He  has  done  for  you^ 
and  then  begin  to  speak  and  act  for  God, 


We  all  must  speak  for  Jesus, 

Who  hath  redemption  wrought, 
Who  gave  us  peace  and  pardon, 

Which  by  His  blood  He  bought. 
We  all  tnust  speak  for  Jesiis, 

To  show  how  much  we  owe 
To  Him  who  died  to  save  us 

From  death  and  endless  woe. 


We  all  must  speak  for  Jesus, 

The  aged  and  the  young. 
With  manhood's  fearless  accents — 

With  childhood's  lisping  tongue. 
We  all  must  speak  for  Jesus, 

His  people  far  and  near,  — 
The  rich  and  poor  on  land  or  wave ; 

The  peasant  and  the  peer. 


'  SEE  VINQ  THE  LORD.* 


243 


ittle 

i,'   I 
lave 

and 

I  all 

sek- 

we 

our 

rom 

the 

•lion 

hose 

bavc 

nust 

;ome 

IS. 

you, 


We  all  must  speak  for  JesuSy 

Where'er  our  lot  may  fall, 
To  brothers,  sisters,  neighbours. 

In  cottage  and  in  hall. 
We  all  must  speak  for  Jesus^ 

The  world  in  darkness  lies. 
With  Him  against  the  mighty 

Together  we  must  rise. 

We  all  must  speak  for  Jesus, 

'Twill  ofttimes  try  us  sore, 
But  streams  of  grace,  to  aid  us, 

Into  our  hearts  he'll  pour. 
We  all  must  speak  for  Jesus, 

Till  He  shall  come  again, 
Proclaim  His  glorious  gospel, 

His  crown  and  endless  reign. 


St 


y  udg  m  ent. 

Our  Reward, 


*  ♦ » 


DON'T  think  we   can  know  we   are 
saved  till  the  judgment  day.' 

^  But  it  matters  very  little  what  we 
think,  for  God  says  that  His  Bible  was 
written,  that  we  may  know  that  we  have  eternal 
life  '  (i  John  v.  13). 

This  is  the  answer  to  such  a  false  and  absurd 
statement;  God's  word  was  written  that  we  might 
antedate  the  judgment  day  and  know  its  issues 
now.  Do  you  think  that  the  Apostle  Paul,  after 
having  been  1800  years  with  the  Lord,  is  to  stand 
at  the  judgment  duy  to  know  whether  he  is  saved 
or  not?  This  is  most  evidently  absurd.  In  John 
V.  20-30  we  get  the  whole  point  settled  by  infinite 
wisdom.  If  you  have  not  *  passed  from  death  unto 
life '  down  here  below,  and  are  thus  standing  in 
the  rank  of  those  who  'shall  not  come  into  judg- 
ment,' you  will  be  damned  to  all  eternity.  As  the 
tree  falls  it  lies.  The  godly  man  cries,  *  Enter  not 
into  judgment  with  Thy  servant,  for  in  Thy  sight 
shall  no  man  living  be  justified '  (Psalmcxliii.2). 
Through  death  and  resurrection  in  Christ,  as  those 
who  have  been  judged  and  justified,  we  are  pre- 
pared for  eternity.  From  the  above  mistake,  how- 
ever, some  are  often  inclined  to  flee  to  another. 

244 


JUDGMENT. 


245 


I 


*  How  can  I  be  judged  after  I  am  saved  ? ' 
'  But  God  says  we  must  all  appear  before  the 
judgment-seat  of  Christ  that  every  one  may  re- 
ceive tbe  things  done  in  his  body,  according  to 
that  he  hath  done,  whether  it  be  good  or  bad ' 
(2  Cor.  V.  10),  and  this  is  the  answer  to  such  a 
statement.  Perfe6lly  reconcilable  are  these  two. 
We  shall  never  be  judged  as  to  whether  we  are 
saved  or  lost,  but  every  deed  we  have  done  shall 
be  judged,  deeds  we  have  forgotten,  deeds  we  did 
not  know  we  had  done.  Those  who  are  in  Christ 
shall  rejoice  to  see  all  their  rubbish  burned.  Only 
then  shall  they  know  what  grace  has  done  for 
them;  then  they  shall  receive  their  rewards. 
Those  not  in  Christ  shall  be  destroyed  with  their 
works.  '  If  the  righteous  scarcely  be  saved, 
where  shall  the  ungodly  and  the  sinner  appear.?' 
We  are  justified  by  faith;  we  are  judged  accord- 
ing to  our  works.  Many,  even  Christians,  forget 
this,  and  think  that  because,  as  to  justification, 
judicially  our  sins  are  blotted  out,  that  therefore 
there  will  be  no  judgment.  This  is  most 
unscriptural.  We  are  saved  as  to  our  persons, 
but  we  must  all  appear  before  the  judgment  seat 
of  Christ.  Our  every  motive  shall  then  receive 
its  exa6l  value.  ^  What  manner  of  persons 
ought  we  to  be?'  Is  it  not  pra6lical  infidelity 
on  this  point  that  leads  Christians  often  to  be 
careless?  Beware  I  God  is  not  mocked:  what- 
soever a  man  sows  that  shall  he  also  reap. 

I.    THE    SON   OF   GOD    HEALING. 

In  the  beginning  of  John  v.  we  see  the  contrast 


,.:    .51 


"0. 


wmttm 


■iMMMMMi 


M     J 


246 


GRACE  AND  TRUTH* 


between  the  quickening  power  of  Jesus  and  the 
weakness  of  legal  ordinance,  in  the  history  of  the 
infirm  man  at  the  pool  of  Bethesda,  who  had 
the  desire  for  health,  but  not  the  power  to  profit 
by  the  occasional  means  —  the  angel's  visit.  To 
will  was  present  with  him,  but  to  perform  he  could 
not.  How  like  a  man  under  law:  'But  what  the 
law  could  not  do,  in  that  it  was  weak  through  the 
flesh,'  God  did  in  Jesus.  Jesus  came  to  the  power- 
less one,  and  by  His  word  cured  him :  *  Arise, 
take  up  thy  bed  and  walk.'  Strength  came  on  the 
spot.  Here  is  the  life  manifested  now:  God 
manifest  in  the  flesh:  the  Son  of  God. 


II.    THE   SON   OF    MAN   REJECTED. 

The  Jews,  thinking  themselves  far  better  than 
Jesus,  sought  to  kill  Him  because  He  wrought 
on  the  Sabbath.  He  showed  that  God  could 
not  rest  amid  sin  and  misery,  and  that  He  and 
the  Father  were  one.  The  Jews  sought  to  kill 
Him.  What  a  marvel  I  God  manifest  in  the 
flesh  could  become  the  vi6lim  of  man's  hatred  I 
The  Creator  submitted  to  be  killed  by  the 
creature  I     Yes ;  for  He  was  the  Son  of  Man. 

Jesus  now  shows  them  the  whole  truth  con- 
cerning the  matter.  He  was  not  another  God, 
but  in  full  union  with  the  Father;  did  *  nothing 
of  Himself  (there  cannot  be  two  independent 
supreme  Beings),  'but  what  He  seeth  the 
Father  do ; '  and  there  is  nothing  that  the  Father 
does  which  He  does  not  show  the  Son.  Christ 
speaks  of  Himself  as  God.     He  also  speaks  of 


JUDGMENT. 


247 


Himself  as  in  a  position  to  do  the  Father's  will, 
as  the  perfe6t  servant  who  can  he  seen  of  men. 


III.  JESUS,    THE    QUICKENER    AND  JUDGE. 

To  show  His  glory  in  so  doing,  He  speaks  of 
two  things  (verses  21,  22):  —  'He  quicheneth 
whom  He  will ; '  and  the  Father  hath  *  com- 
mitted all  judgment  unto  the  Son.'  As  Son  of 
God  He  gives  life;  but  as  Son  of  Man  he  may 
be  *  rejected,' '  disallowed,' '  disowned,"  despised,' 
'  dishonoured; '  therefore,  '  the  Father  judgeth  no 
man,  but  hath  committed  all  judgment  unto  the 
Son,  that  all  (even  His  rejecters)  should 
honour  the  Son,  even  as  they  honour  the  Father.' 
If  we  do  not  receive  Him  in  grace,  we  must 
honour  Him  by  being  judged  by  Him;  and 
all  are  divided  into  these  two  classes.  Men  have 
many  distindtions  in  society — high  and  low,  rich 
and  poor,  old  and  young,  good,  bad,  inditferent, 
very  good,  very  bad;  but  the  great  division  of 
mankind  before  God  is  into  those  who  have  been 
quickened  by  Jesus,  the  Son  of  God,  or  who  shall 
come  into  judgment^  under  Jesus,  the  Son  of 
Man.  To  which  class  do  you  belong?  There 
must  be  no  mistake  on  this  point,  for  a  slip  here 
is  fatal  for  ever.  God  has  left  no  doubt  about 
the  means  of  knowing  it.  He  has  given  us  a 
perfect  test  by  which  we  may  know  infallibly, 
emphasised  by  a  double  '-verily'^  from  the  mouth 
of  Incarnate  Truth. 


248 


«  GRACE  AND  TRUTH.* 


-'if  I 


IV.    EVERY   BELIEVER    HATH  EVERLASTING  LIFE. 

*  Verily,  verily,  I  say  unto  you,  he  that  heareth 
My  word,  and  believeth  Him  who  sent  me, 
hath  everlasting  life.'  *  He  that  heareth  my 
word.'  This  is  the  word  that  brought  order  out 
of  chaos,  light  out  of  darkness.  This  is  the 
word  that  made  myriads  of  stars  revolve  around 
their  centres.  This  is  the  word  that  formed  man 
and  beast,  and  tree  and  rock,  that  formed  *  the 
sea '  and  the  '  dry  land.'  This  is  the  word  that 
Jairus'  daughter  heard  as  she  lay  on  her  couch 
in  the  sleep  of  death.  This  is  the  word  that  the 
son  of  the  weeping  widow  heard  at  N  lin's  gate, 
as  he  was  being  carried  out  on  his  bit  This  is 
the  word  that  Lazarus  heard  iis  he  lay  rotting 
in  his  tomb,  and  hearing,  came  forth  a  living 
man.  Whosoever  now  hears  that  word,  and 
trusts  that  Father  who  sent  Jesus,  by  believing 
this  life-giving  word,  ^  hath  everlasting  life.^ 
Anxious  soul,  you  have  often  said,  Would  that  I 
could  see  Him  with  these  eyes,  I  would  draw 
from  Him  one  v  ord  that  would  give  me  life. 
Would  that  I  could  see  Him  walking  past  my 
door,  I  would  rush  out  and  grasp  His  robe  and  be 
healed,  as  the  poor  woman  was  who  touched  His 
garment.  Yes,  but  is  His  word  not  the  same  now, 
and  far  more  important  to  us? — that  blessed 
Word  which  His  Spirit  of  truth  has  written 
about  Him,  and  whispers  into  your  soul  con- 
cerning Him.?  For  say  not  in  thine  heart  who 
shall  ascend  up  into  heaven  to  bring  Christ 
down?     He  has  come  down;  or  who  shall  de- 


ii 


JUDGMENT. 


249 


scend  to  the  grave  to  bring  Him  up  ?    He  is  risen, 
He   is   gone   above.     But   His   word  is   in  thy 
mouth  and   in  thy  heart,  and  will  it  not  satisfy 
you  —  His  word,  which  is  nigh  to  you,  close  to 
yoii,  *  the  word  of  salvation  which  we  preach  ?  ' 
'  Hear,  and  your  soul  shall  live/     What  a  con- 
tradiction!    Can   metaphysics  explain  it?      Can 
man's   reason    fathom   it?      Yet   we   bclieye   it. 
Man's   line   is  too  short  for  man's  need,  but  he 
that  believeth  ^  Jiath  everlasting  life?     It  is  not  a 
life  on  probation  (as  Adam's,  which  could  be  lost), 
but  everlasting  life,  Jesus'  own  life;  for  it  is  '  no 
longer  I,  but  Christ  that  liveth  in  me?     It  is  not 
that  he  shall  have,  but  *  hath.'  It  is  not  the  prom- 
ise of  a  future  blessing  after  the  last  day,  but  the 
gift  and  present  possession  o(  life  now!  Heareth, 
believeth,  hath:  what  a  gospel  for  poor  dead  sin- 
ners !    We  need  no  longer  wait  at '  pools,'  for  Jesus 
has  come  down;  ^o  longer  do  we  seek  and  are 
unable  to  find,  for  He  has  come  '  to  seek  and  to 
save '  the  lost.     lie  has  come  to  undertake  for 
those    that   are    *  without   strength.'     What   dis- 
honour  then,  can   there   be    like  doubting   His 
*  WORD  I '     The  devil  says,  Dare  you  believe  such 
good  news?     The  Holy  Ghost  says,  Dare  you 
doubt  it?     The  devil  says.  It  would  be  presump- 
tion to  hear  His  word,  as  if  it  were  for  you.    The 
Holy  Ghost  says  that  it  is  just  for  you,  and  it 
would  be  the  highest  presumption,  and  a  resist- 
ing of  Him,  to  stop  your  ears. 

V. BEYOND  DEATH  AND  JUDGMENT  NOW. 

-    Besides  having  life,  he  that  ^  heareth  and  be- 


f 


y 


mmmiMt^ 


250 


'GRACE  AND  TRUTH: 


lieveth '  has  something  more.  *  He  shall  not 
come  into  jzidgm^nt^  (It  is  the  same  word  in 
the  Greek  as  at  verse  22,  and  should  be  so  trans- 
lated.) Why?  Because  *'He  is  'passed  from 
death  tmto  life^  The  everlasting  life  that  we  in 
believing  get  is  a  life  in  resurrection:  life  in  a 
risen  Christ.  What  a  wonderful  truth  from 
Jesus'  own  lips!  *  Shall  not  come  into  judgment,' 
as  touching  my  guilt,  my  sins,  my  standing  as 
a  living  man  descended  from  the  first  Adam,  but 
reckoned  as  condemned,judged,  dead,  buried,  and 
now  alive  '  unto  God,'  already  in  Christ,  on  resur- 
re6lion  ground.  This  in  no  way  interferes  with 
our  appearance  as  Christians  before  the  tribunal 
of  Christ  (i  Cor.  v.),  for  judgment  concerning  our 
a6lions  as  believers;  where  we  shall  get  reward, 
according  to  the  just  judgment  of  our  Lord  and 
Master  —  a  most  blessed,  solemn,  and  sanctifying 
thought;  but  it  places  the  believer,  as  to  his 
standing,  on  new  ground,  bej^ond  the  judgment 
of  sin,  beyond  its  doom,  beyond  his  death,  in  a 
new  life,  in  which  he  can  now  serve  God,  in 
w4iich  he  can  stand  with  joy  at  that  tribunal. 
How  different  is  God's  religion  from  man's  no- 
tions of  it  I  Man  thinks  that  God's  religion  is  at 
best  a  mere  preparation  for  death  and  judgment; 
whereas  our  blessed  Teacher  shews  us,  in  this 
*word'  of  His,  that  it  is  a  life  beyond  death  and 
beyond  Judg'ment !  Christian,  stand  up  alive 
unto  God.  Start  up  from  thy  sleep  a  living  man. 
Thou  shalt  not  come  into  judgment,  but  art  passed 
from  death  unto  life.  AH  hearers  of  His  word, 
who  trust  in  Him,  have  this  immunity,  whether 


JUDGMENT. 


251 


they  realise  it  or  not.  Jesus'  word  has  settled 
all,  and  it  is  blasphemy  to  doubt  it.  Have  you 
heard  Him  speak?  You  may  have  heard  men 
preach  the  gospel.  Have  you  really  heard  good 
new^s  for  yourself  from  God  Himself.? 


VI.   THE    TW^O    HOURS. 

Jesus  in  the  fifth  chapter  of  John  points  to  two 
PERIODS  in  which  His  power  would  be  mani- 
fested, and  speaks  of  the  two  classes  of  people  on 
whom  that  power  would  be  displayed.  *  The 
hour  is  coming,  :md  now  is,  when  the  dead  shall 
hear  the  voice  of  the  So7t  of  God^  and  they  that 
hear  shall  live.'  Man  was  dead  spiritually  by  sin, 
he  is  dead  in  sin,  and  Jesus  came  and  quickened 
him.  The  hour  was  then^  and  is  going  on  still, 
in  which  He  is  causing  the  dead  to  hear  His  voice 
and  live.  Thousands  have  been  saved  in  this  hour 
by  hearing  the  voice  of  the  Son  of  God.  For 
the  Father  hath  given  Jesus  as  the  Son  of  God 
manifested  here  in  the  flesh  '  to  have  life  in  Him- 
self; '  '  for,'  said  John,  '  the  life  was  manifested, 
and  we  have  seen  it,  and  bear  witness,  and  shew 
unto  you  that  eternal  life  which  was  with  the 
Father,  and  was  manifested  unto  us.'  But  all  do 
not  wish  to  receive  Him,  all  will  not  hear  Him; 
the  most  part  reje6l,  disown,  cast  Him  out.  To 
meet  this  state  of  things,  the  Father  '  hath  given 
Him  authority  to  execute  judgment,  because  He 
is  the  Son  of  Man' 

*  As  *  Son  of  Man,'  He  was  despised  and  dis- 
honoured; as  ^  Son  of  Man,'  He  shall  claim  His 


MMMM 


MM 


252 


'  GRACE  AND  TRUTH.* 


kingdom;  as  *  Son  of  Man,'  He  shall  'execute 
judgment  upon  His  rejectors ; '  as  '  Son  of  Man,' 
all  nations  shall  be  gathered  before  Him  for  judg- 
ment; as  *  Son  of  Man,'  He  shall  break  His  foes 
with  a  rod  of  iron;  as  *Son  of  Man,'  He  shall 
*  reign  in  righteousness;'  as  *  Son  of  Man,'  He 
shall  sit  on  the  *  great  white  throne,'  and  before 
Him  shall  stand,  *  the  dead,  small  and  great' 
Grace,  love,  mercy,  pity,  pardon,  life,  having  all 
been  reje6led,  what  now  \z  left  but  wrath,  de- 
stru6tion,  vengeance,  judgment,  death?  'The 
Sen  of  Man  '  — Jesus  of  Nazareth  —  the  King  of 
the  Jews,  shall  then  be  on  the  throne,  not  on  the 
cross;  and  not  in  Hebrew  and  Greek  and  Latin 
only  will  this  be  known,  but  all  men  of  every 
tongue  shall  honour  Him  hs  they  honour  the 
Father,  and  shall  own  as  King  pf  kings  and  Lord 
jf  lords  this  '  Son  of  Man.' 

*  Marvel  not  at  this:  for  the  hour  is  coming,  in 
the  which  all  that  are  in  the  graves  shall  hear  His 
voice  and  shall  come  forth;  they  that  have  done 
good  unto  the  resurrection  of  life,  and  they  diat 
have  done  evil  unto  the  resurre6lion  of  judgment.' 
In  the  first  hour,  which  has  already  lasted  up- 
wards of  1800  years,  the  dead  in  trespasses  and 
sins  have  been  getting  life;  the  other  hour  is  not 
yet  come,  but  in  it  two  things  will  happen.  Those 
that  have  done  good  shall  be  quickened  to  a  resur- 
re6lion  of  life  —  the  quickening  work  of  the  Son 
of  God  being  then,  and  not  till  then,  perfe6lly 
completed  —  He  being  *  the  Omega,'  as  well  as 
'  the  Alpha.'  Those  that  have  done  evil  shall 
also  be  raised,  but  to  a  resurrection  of  judgment 


JUDGMENT. 


253 


—  which,  in  their  case  shall  certainly  be  eternal 
damnation.  The  whole  line  of  thoughts  is  judg- 
ment (it  is  the  same  word  as  in  verses  22  and 
24),  a  judgment  not  of  two  Gods  but  of  the  one 
God,  who  has  but  one  mind,  one  will,  one  judg- 
ment, though  a6ting  in  different  persons.  All 
men,  saved  or  lost,  shall  rise,  because  Christ  is 
risen. 

Reader,  in  which  resurredlion  wili  thou  share, 
that  of  life  or  of  judgment?  Wilt  thou  listen 
to  the  *  Son  of  God,'  pr  dost  thou  await  the 
judgment  of  the  'Son  of  Man?'  ,Now  is  the 
time  of  passing  from  off  the  judgment  ground 
through  thy  death  into  His  life.  There  will  be 
no  change  after  thy  spirit  has  left  thy  body. 
Now^  this  moment,  as  thou  readest  this  line, 
pause  and  ask,  Have  I  passed  from  death  unto 
life?  If  not,  hear  His  voice  at  this  moment; 
believe  His  Father's  love-message,  whilst  thou 
hearest  '-His  word,'  *  God  so  loved  the  world"* 
('a  term  co-extensive  with  its  rational  and 
accountable  generations')  '  that  He  gave  his  only 
begotten  Son,  that  whosoever '  (of  all  the  dead, 
ruined,  God-hating  siimers  in  it)  'bclieveth  in 
Him  should  not  perish,  but  have  e\crlasting  life.' 
*  This*  man  receiveth  si7iners^  '  a  designation  that 
miwues  no  one  individual  of  the  species.'  That 
thou  art  not  already  in  hell  is  due  only  to  the 
tolerance  of  ^hat  God  ag;iinsl  whom  thou  daily 
sinnest  This  is  the  hour  of  grace,  of  life,  of 
pardon:  the  next  hour  must  be  the  hour  of 
vengcajice,  of  judgment,  of  wrath.  Sooner  or 
later  thou  wilt  know  these  t-ealities.     If  you  get 


\ 


J 


254 


•  a  RAGE  ANB  TRUTH: 


into  heaven  at  all,  it  must  be  by  hearing  His 
word  and  believing  Him.  Then,  why  not  now? 
Are  you  afraid  of  making  sure  of  being  in 
heaven  too  soon  ?  It  is  heaven  on  earth,  if  you 
knew  it,  to  be  alive  in  a  living  Christ.  Why 
not  antedate  your  heaven  by  beginning  it  now, 
even  if  you  knew  your  hour  would  lengthen  out 
ever  so  long?  *  In  Christ  all  are  made  alive.' 
But  what  a  difference  in  the  doom  of  the  two 
classes  who  are  made  alive  by  Him!  One  is 
made  alive  because  His  Spirit  dwells  in  them, 
the  other  because  He  is  the  powerful  judge  that 
condemns  them  to  the  lake  of  fire  for  ever. 


VII.  THE  BOOK  CLOSED  AND  OPENED. 

In  Isa.  Ixi.  i,  we  read,  *The  Spirit  of  the  Lord 
God  is  upon  me,  because  the  Lord  hath  anointed 
me  to  preach  good  tidings  unto  the  meek,  He 
hath  sent  me  to  bind  up  the  broken-hearted,  to 
proclaim  liberty  to  the  captives,  and  the  opening 
of  the  prison  to  the  bound.  To  proclaim  the 
ACCEPTABLE  YEAR  OF  THE  LoRD,  and  the  day 
of  vengean  of  our  God.  And  in  Luke  iv,  i8, 
when  Jesus  in  the  synagogue  applied  this  to 
Himself,  He  finishes  with  ^the  acceptable  year 
of  the  Lord.'  He  does  not  go  on  to  say,  '  the 
day  of  vengeance  of  our  God;'  but  it  is  written, 
*  He  closed  the  book,  and  He  gave  it  again  to 
the  minister,  and  sat  down.'  What  a  gospel  is 
in  that  omission  I  On  it  has  been  hung  the  for- 
bearance of  these  eighteen  centuries.  What 
love,  what  long-suffering,  is  in  that  word,  *  He 
closed  the  book,  that  book  which  spoke  of  ven- 


JUDGMENT. 


255 


geance.  The  proclamation  in  this  hour  is,  *the 
acceptable  year  of  the  Lord' — grace,  life  from 
the  Son  of  God  ;  but  what  a  dav  that  will  be 
when  the  book  is  opened,  ^  the  day  of  vengeance 
of  our  God,'  the  execution  of  the  judgment  of 
the  Son  of  Man  I 

In  Rev.  V.  we  see  the  acceptable  year  has  re- 
volved, the  redeemed,  worshipping,  praising  elders 
are  gathered  around  Himself,  and  now  the  book 
is  brought  forward,  and  one  of  the  elders  says, 
'  Behold  the  lion  of  the  tribe  of  Juda,  the  root  of 
David,  hath   prevailed  to  open  the  book^  and  to 
loose  the  seven  seals  thereof     This  is  the  book 
of  terrible  wrath,  the  opening  of  the  seals   of 
which    inaugurates    fearfuh.  judgment    upon    a 
Christ-rejedling  world.     Wilt  thou  be  under  the 
vials  of  wrath,  or  wilt  thou  hear  of  life  ?     '  The 
book'  is  closed  as   yet.     He  has  handed  it  to 
His  servants;  He  has  left  them  to  proclaim  His 
grace.  His  gospel,  and  He  has  sat  down  waiting 
till  His  enemies  are  made  His  footstool.     What 
a  gospel !     A  closed  book  of  vengeance,  an  open 
heaven,  a  preached  gospel,  a  seated  Christ,  life 
from  the  Son  of  God  I     What  a  day  is  coming! 
An  open  book  of  wrath,  the  door  of  mercy  shut, 
no  more  room,  a  risen  Christ,  judgment  executed 
by  the  Son  of  Man! 

Let  me,  in  conclusion,  place  before  you  the 
teaching  of  Scripture  concerning  judgment  as  to 
a  believer.     There  is, 

ist,  THE  Judgment  of  Sin. 
This  was  at  Calvary  when  Christ  stood  in  the 


256 


*  GRACE  AND    TRUTH.* 


place  of  the  sinner,  putting  away  sin  by  the  sacri- 
fice of  Himself.  He  was  made  sin  for  us.  baie 
our  sins  in  His  own  body  on  the  rree,  was 
wounded  for  our  transgressions,  was  bruised  for 
our  iniquities,  when  God  laid  our  iniquities  on  H  im. 
This  was  when  He  cried,  '  My  God,  My  God, 
why  hast  Thou  forsaken  Me  ? '  That  was  for  us. 
When  we  believe  in  Him  this  judgment  can 
never  alight  on  us.  If  we  reje6t  Him,  this  will 
be  our  doom  in  an  eternal  hell.  It  is  this  judg- 
ment spoken  of  in  the  passage  above  that  the  be- 
liever is  beyond.  He  is  no  longer  a  convi6t.  He 
is  a  son.  He  has  not  to  meet  the  sentence  of  a 
judge.  He  is  under  the  authority  and  discipline 
of  his  Father,  and  as  such  he  will  be  judged;  but 
how  great  the  difference!  He  will  not  be  judged 
to  see  whether  he  is  a  convidt  or  a  son;  he  will 
be  judged  as  a  son,  for  there  is, 

2d,  THE  Judgment-seat  of  Christ. 

*  We  must  all  appear  before  the  judgment-seat 
of  Christ'  Every  Christian  will  render  his  ac- 
count of  everything  he  has  done,  every  va  n  and 
idle  word,  every  idle  a6lion,  ever}'  deceit  ne  has 
pra6lised.  Christian  merchant,  every  trick  of 
trade  will  then  appear.  Christian  lady,  every 
little  polite  lie  will  appear  then.  WhentV  t  lady 
came  to  see  you  yesterday,  you  remarket,  v^hen 
you  saw  her  coming,  *  Oh!  here  is  that  .  -  '  - 
able  person,  I  wonder  she  comes  here; '  and  vvijen 
you  went  into  your  drawing-room,  with  a  smile 
you  said  to  her,  *  Oh  I  Pm  so  glad  to  see  you.' 
—  And  you  were  not.  —  It  was  a  lie. 


JUDGMENT. 


257 


Every  one  will  suffer  loss  in  as  far  as  he  has 
adled  against  his  Lord's  mind.  Be  ye  holy  for  I 
am  holy.  Nothing  will  stand  then  but  that 
which  has  proceeded  from  the  new  nature  which 
is  holy.  Our  wisdom,  in  prospe6l  of  that  day  of 
rewards,  is  to  starve  the  old  man  and  feed  the 
new;  tc  mortify  the  members  which  are  upon  the 
earth;  to  reproduce  Christ  in  our  daily  life,  since 
we  have  received  Christ  our  everlasting  life;  to 
walk  in  the  exhibition  of  that  grace  and  truth 
which  we  have  received;  to  adorfi  (we  cannot 
make  it  true  or  false,  but  we  can  adorn)  the 
do<ftnne  of  God  our  Saviour  in  all  things. 

Take  care  that  you  do  not  suffer  loss  in  that 
day.  In  i  Thcss.  iv.  we  fmd  it  will  be  when  we 
are  caught  up  out  of  this  world  to  meet  the  Lord 
in  the  air.  But  the  ^aint  will  be  glorified  ^'\(tw 
he  reaches  that  tribunal,  and  one  of  his  highest 
joys  will  be  to  see  all  his  selfish  works  burned 
up,  and  all  that  was  for  God  placed  on  his  crown 
of  righteousness.  The  crown  oi gold  belongs  to 
ail  the  saints,  for  that  is  what  Christ  is,  but  the 
crown  of  righteousness  is  the  righteous  reward 
g-ivxn  to  each  accordin*]:  to  his  individual  faith- 
fulness.  May  we  be  using  this  world  so  as  to 
gain  this  crown.  May  we  now,  as  those  not  of 
the  world,  be  packing  up  our  goods 'and  sending 
them  on  before.  Grace  has  saved  us  and  i>feced 
us  beyond  judgment;  truth  will  give  exa6l  re- 
wards to  us  as  sons  when  we  shall  be  openly 
acknowledged  and  acquitted  in  that  day  of  judg- 
ment, and  made  perfectly  blessed  in  the  full  en- 
joying of  God  to  all  eternity.     And  then,  in  the 


258 


*  GRA  CE  AND   TR  UTH. ' 


endless  ages,  the  eternal  day  of  God,  when  God 
is  all  and  all,  we  shall  be  the  brightest  specimens 
of  the  righteousness  and  truth  of  God,  and  we 
shall  also  show  in  these  ages  to  come  *  the  ex- 
ceeding riches  of  His  grace.* 

Grace  and  truth  came  by  Jesus  Christ. 

Grace  and  truth  are  now  preached  and  ex- 
hibited in  the  conversion  and  walk  of  the  Chris- 
tian. 

Grace  and  truth  shall  be  fully  manifested,  and 
their  power  fully  known  to  us  as  the  glorified  of 
the  Lord,  only  at  the  glorious  tribunal  of  Christ, 
and  then  for  evermore. 

Stand  up  from  among  the  dead,  and  pa- 
tiently work  as  one  -waiting'  for  the  judgment- 
seat  of  Christ, 

« 

'Tis  first  the  true  and  then  the  beautiful, 
Not  first  the  beautiful  and  then  the  true  ; 

First  the  wild  moor  with  rock,  and  reed,  and  pool, 
Then  the  gay  garden  rich  in  scent  and  hue. 

'Tis  first  the  good  and  then  the  beautiful, 
Not  first  the  beautiful  and  then  the  good  ; 

First  the  rough  seed  sown  in  the  rougher  soil, 
Then  the  flower  blossom  or  the  branching  wood. 

Not  first  the  glad  and  then  the  sorrowful, 
But  first  the  sorrowful  and  then  the  glad  ; 

Tears  for  a  day  :  for  earth  of  tears  is  full, 
Then  we  forget  that  we  were  ever  sad. 

Not  first  the  bright,  and  after  that  the  dark, 
But  first  the  dark,  and  after  that  the  bright ; 

First  tlie  thick  cloud,  and  then  the  rainbow's  arc. 
First  the  dark  grave,  then  resurrection  light. 

'Tis  first  the  night  —  stern  night  of  storm  and  war, 
Long  night  of  heavy  clouds,  and  veil<id  skies  ; 

Then  the  far  sparkle  of  the  Morning  S^vr, 
That  bids  the  saints  awake,  and  uavvu  arise. 


(l 


1* 


The  l¥ay  Made  Plain. 

By  REV.    J.    H.    BROOKES,    D.D. 
Paper,  35c.;  Cloth,  50c. 

No  better  book  conld  be  put  in  the  hands  of  an  honest  enquirer.— 8.  B.  B. 

"  Full  of  the  Qospel,  and  fitted  to  be  very  helpful  to  large  numbers  of  enquirerB. 
and  will  render  much  service  to  many  true  beUevers.  Vvell  got  up,  and  In  good 
large  iypv)."— British  Messenger. 


f^ 


NEW    EDITION. 

FORTY-THIRD  THOUSAND. 

CHRISTIAN  SECRET  OF  A  HAPPY  LIFE. 

Bt  H.  W.  S. 

With  introductions  by  Rev.  John  Potts,  D.D.,  and  Rev.  H.  M.  Parsons. 
Cloth,  Gilt  Extra,  75c.;  Clo'h  Plain.  50c.;  Paper,  30c. 
FOR  DISTKIBIITIOIV.— Paper vo^/«r,  at  99.SO  per  doz.,  postpaid. 

JUST    PUBLISHED. 

Working  for  the  Children. 

By  BEV.  J.  A.  B.  DICKSON,  B.l). 
Paper,  30c.  Cloth  Limp,  50c. 

We  confidently  look  for  a  very  large  sale  of  this  most  excellent  little  work. 
It  will  prove  an  invaluable  aid  to  Parents,  Pastors,  S.  S.  Teachers,  and  all  who 
have  to  do  with  the  training  or  teaching  of  Children. 


HOW  TO   SEE    JESUS 

WITH  FULLNESS  OF  JOY  AND  PEACE. 

By  REV.  J.  W.  KIMBALL, 

S50   pp.    CJloth.    Price,    75  cents. 

This  precIouB  book  has  been  a  means  of  comfort  to  many  a  weary  soul,  and 
we  hope  that  many  more  may  be  led  to  read  its  sweet  exhortations.  A  new  edi- 
tion han  Just  been  printed,  and  we  send  it  forth  earnestly  hoping  that  it  may  bo 
eveu  more  blf-ssed  in  its  ministration  than  the  former  ones. 


8.  B.  BRIG08,  Toronto  Willard  Tract  Depository,  Toronto,  Canada. 


riofe^  for  5i)I6fe  (i)tuiLLj; 

32  PAGE  MONTHLY. 

ISSUED  IN  CONNECTION  WITH  THE 

"Bilile  Readii  and  Prayer  Alliaoce.". 

YEARIiY  SUBSCBIPTIO^,  36  CKNTS. 
CLUBS  AT  SPECIAL  RATES, 

(Present  Circulation,    fO,000  Monthly.) 


NOW    READY. 


NOTES  FOR  BIBLE  STUDY. 


BOUND    VOLUMES: 

VOL.  I.~1881.  VOL.  II.— 1882. 

VOL.  III.— 1883.        VOL.  IV.— 1884. 


282  PAGES,  WITHINDEXCOMPLETE. 
Cloth  Boards,  each  50  cents. 


EXTRACTS  FROM  LETTERS; 

"  Ti^is  is  the  grandeet  work  I  have  ever  met  v^ith." 
"  The  book  is  far  superior  to  most  Biblical  helps." 
"  It  simplifies  the  Study  of  Scripture  very  much." 
"  No  student  of  the  Bible  cau  vill  do  without  it." 

Also  commended  in  the  strongest  terms  by  C.  H.  Spur- 
geon,  Major  Whittle,  Rev.  Dr.  Pentecost,  Rev.  W.  P.  Mackay, 
Rev.  J.  H.  Brooks,  and  hundreds  of  others. 


.^■:-:' 


8.  B.  BRiaOS,  Toronto  Willard  Tract  Depoaitory,  Toronto,  Canada. 


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